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THE BOOK OF ENOCH »
OR
1 ENOCH ©
TRANSLATED FROM THE EDITOR'S
ETHIOPIC TEXT
AND EDITED WITH THE INTRODUCTION NOTES AND
INDEXES OF THE FIRST EDITION WHOLLY
RECAST ENLARGED AND REWRITTEN
TOGETHER WITH A REPRINT FROM THE EDITOR’S TEXT OF
THE GREEK FRAGMENTS
By R. H. CHARLES, D.Lirr., D.D.
FELLOW OF MERTON COLLEGE
FELLOW OF THE BRITISH ACADEMY
\
OXFORD Ae \ 2 \
AT THE CLARENDON PRESS “aN
1912
HENRY FROWDE, M.A.
| PUBLISHER ΤῸ THE UNIVERSITY OF OXFORD
LONDON, EDINBURGH, NEW YORK
TORONTO AND MELBOURNE
TO
THE WARDEN AND FELLOWS
OF MERTON COLLEGE
᾿ PREFACE
_ Tuts is not so much a second edition as a new book. A brief
| "comparison of the first edition and the present work will make
this clear even to the cursory reader. Alike in the translation
and i in the commentary it forms a vast advance on its predecessor.
I cannot claim to be satisfied with it even as it stands, and yet
_ twenty additional years spent in Apocalyptic and Biblical studies
‘have not, I would fain hope, been fruitless with regard to the
| t work,
i The translation in the first edition was made from Dillmann’s
edition of the Ethiopic text, which was based on five MSS.
| With a view to this translation the present editor emended and
revised Dillmann’s text in accordance with nine hitherto uncol-
| lated Ethiopic MSS. in the British Museum, and the Greek and
Latin fragments which had just come to Tight, but notwith-
standing every care he felt his work in this respect to be of a
wholly provisional character. From the date of the publication
of the first edition in 1893 he steadily made preparation for
an edition of the Ethiopic text and of the Greek and Latin
fragments. This text, which is exhaustive of existing textual
‘materials in these languages, was published by the University
Press in 1906, and from this text the present translation is made.
_A new and revolutionary feature -in the translation is due to the
_editor’s discovery of the poetical structure of a considerable
| portion of the work. I call it revolutionar y ; for such it proves
| to be in respect of the critical problems of the text. By its means
| the lost original of the text is not infrequently recovered, phrases
and clauses recognized as obvious interpolations, and not a few
lines restored to their original context, whose claims to a place
‘in the text were hitherto ignored on the ground of the weakness
of their textual attestation.
During the past eighteen years the criticism of the book has
made undoubted headway, and that, I am glad to say, mainly in
_ the direction defined in the first edition. The idea of a Grund-
| schrift, which was accepted by most of the chief scholars in this
| field till its appearance, and to which I strove and not in vain
| to give the coup de grdce, is now universally abandoned. The
critical advance made in the present volume is not of a revolu-
seinen
vi Preface
tionary character, but consists rather in a more detailed applica-
tion of the principles of criticism pursued in the first edition.
In my first edition I said that a knowledge of 1 Enoch was
indispensable to N.T. students. The further study of Apocalyptic
and Biblical literature, Jewish and Christian, in the score of
years that have since elapsed, has convinced me-still more fully
of this fact. And I might add here that to the O.T. student
it is likewise indispensable, if we would understand many of the
problems underlying O.T. prophecy. To the biblical scholar
and to the student of Jewish and Christian theology 1 Enoch is
the most important Jewish work written between 200 B.c. and
100 a.p. For a short account of the book the reader should
consult the Introduction, § 1.
I cannot help expressing here my deep regret that Jewish
scholars are still so backward in recognizing the value of this
literature for their own history. Apocalyptic is the true child
of Prophecy, and became its true representative to the Jews from _
the unhappy moment that the Law won an absolute autocracy —
in Judaism, and made the utterance of God-sent prophetic men |
impossible except through the medium of Pseudepigraphs, some ‘
of which, like Daniel, gained an entrance despite the Law into
the O.T. Canon. It is true that eminent Jewish scholars in~
America and elsewhere have in part recognized the value οὗ
Apocalyptic literature, but, as a whole, Orthodox Judaism still
confesses and still champions the one-sided Judaism, which came _
into being after the Fall of Jerusalem in 70 a.p., a Judaism
lopped in the main of its spiritual and prophetic side and given —
over all but wholly to a legalistic conception of religion. It is
not strange that since that disastrous period Judaism became
to a great extent a barren faith, and lost its leadership in the
spiritual things of the world.
I cannot close this Preface without recording my deep vbliga-
tions to the officials of the University Press for the skill, care
and expedition with which they have carried this work through; _
and likewise acknowledging the very helpful service rendered
to me by a promising scholar, the Rev. A. L. Davies, in the
correction of proofs, the verification of references, and at times
the acquisition of fresh materials.
24 BarDWELt Roan, Oxrorp.
June 1, 1912. ©
we” — ma
CONTENTS
GENERAL INTRODUCTION. . . , : dl : ;
§ 1. Short Account of the Book
§ 2. The Title
§ 3. Its Canonicity ; ‘ Η 3 :
§ 4, The Greek Versions, Editions of these Versions Ξ
§ 5. The Relations of the G* and (δ to each other and to E
(the Ethiopic Version) . ‘ ᾿
6. The Latin Version and ἀρ : : : ι
7. The Ethiopic Version .
8. Ethiopic MSS. Relation of the Bthiopic MSS.
9, Editions of the Poe Version
10. Translations . : ὃ ‘ x
§ 11. Critical Inquiries . i ἕ : Ξ
8 12, The Different Elements in 1 coh: ὶ
§ 13. Characteristics and Dates of the Different Elements
8 14. The Poetical Element in 1 Enoch .
§ 15. Original Language of Chapters 6-36—Ar: amaic ; of
Chapters 1-5, 37-104—-Hebrew : 3
§ 16. The Influence of 1 Enoch on Jewish Tikemadains
§ 17. The Hebrew Book of Enoch .
§ 18. The Influence of 1 Enoch on Patristic Siioteture
§ 19. The Influence of 1 Enoch on the New Testament .
§ 20. Theology ‘ i A
MAN οι ον
PAGE
ix—cx
ix—xii
xii-xiii
xiii-xiv
xiv—xvi
XVii—xix
xix-xx
χχ-χχὶ
χχὶ--χχυὶ
XX Vii-xxix
XXix-xxx
xxx—xlvi
xlvi-lii
lii-lvi
lvi
lvii-lxx
lxx—Ixxix
lxxix-lxxxi
Ixxxi-xev
xev-ciii
cili-cx
THe Book or Enocu.—SpreciaL INTRODUCTIONS, TRANS-
LATION, CRITICAL AND EXEGETICAL NOTES .
ΒΈΟΤΙΟΝ I (chapters i-xxxvi)
1-272
1-63
Intropuction.—A. Critical Biuahins shied Dede: B. Relation of
this Section to (a) 72-82; (Ὁ) 838-90; (ὁ) 91-104. C. The
Problem and its Solution
TRANSLATION AND CRITICAL AND Bridedis Nor OTES
,_Seorron I1,—Tue Paraszes (chapters xxxvii-Ixxi) .
1-4
4-63
64-146
IntTrRopuction.—A. Critical Structure. B. Relation of 37-71 to
the rest of the Book. C. The Date. D, The Problem and its
Solution
TRANSLATION AND βου ὦ AND Bede ericit ΝΟΤΕΞ
i NARIES (chapters lxxii-]xxxii)
64-68
69-146
/Sxction I11].—TxHE Book oF THE CouRSES OF THE HEAVENLY LUMI-
147-178
Intrropuction.—A. Its Critical Structure ΤῊΣ “Object. Β. Its
Independence of 1-36. C. Its Calendar and the Knowledge
therein implied. . ; .
TRANSLATION AND CRITICAL AND eiiearwwas, Novis
147-150
151-178
x The Book of Enoch
of Enoch. It was not, however, till recent years that the Book of ©
Enoch and similar works have begun to come into their own —
owing to their immeasurable value as being practically the only
historical memorials of the religious development of Judaism
from 200 8.0. to 100 a.p., and particularly of the development —
of that side of Judaism, to which historically Christendom in —
large measure owes its existence.
The Book of Enoch is for the history of theological develop-
ment the most important pseudepigraph of the first two centuries
B.C. Some of its authors—-and there were many—belonged to
the true succession of the prophets, and it was simply owing
to the evil character of the period, in which their lot was cast, —
that these enthusiasts and mystics, exhibiting on occasions the —
inspiration of the O.T. prophets, were obliged to issue their works
under the aegis of some ancient name. The Law which claimed —
to be the highest and final word from God could tolerate no fresh
message from God, and so, when men were moved by the Spirit —
of God to make known their visions relating to the past, the —
present, and the future, and to proclaim the higher ethical truths 4
they had won, they could not do so openly, but were forced to —
resort to pseudonymous publication.
To describe in short compass the Book of Enoch is impossible. —
It comes from many writers and almost as many periods, It
touches upon every subject that could have arisen in the ancient
schools of the prophets, but naturally it deals with these subjects
in an advanced stage of development. Nearly every religious
idea appears in a variety of forms, and, if these are studied in ~
relation to their contexts and dates, we cannot fail to observe that
in the age to which the Enoch literature belongs there is move-
ment everywhere, and nowhere dogmatic fixity and finality.
And though at times the movement may be reactionary, yet the
general trend is onward and upward. In fact the history of |
the development of the higher theology during the two centuries
before the Christian era could not be written without the Book
of Enoch.
From what has been already said it is clear that no unity of
Introduction xi
_ | time, authorship, or teaching is to be looked for. Indeed, certain
~ considerable portions of the book belonged originally not to the
Enoch literature at all, but to an earlier work, i.e. the Book of
_ Noah, which probably exhibited in some degree the syncretism
of the work into which it was subsequently incorporated. This
Book of Noah clearly embraced chapters 6-11, 547-552, 60,
65-69”, 106-107.1
_ As regards the Enoch elements, the oldest portions of them are
likewise pre-Maccabean, i.e. 12-36, and probably 901-19 9112-17,
i.e. the Apocalypse of Weeks. The Dream Visions, i. 6. 83-90,
were in all probability written when Judas the Maccabee was
still warring, 165-161 B.c., 72-82 before 110 8.0., the Parables,
_ 87-71 and 91-104, 105-64 B.c.
| The authors of all the sections belong to the Chasids or their
" suecessors the Pharisees.
Conflicting views are advanced on the Messiah, the Messianic
- kingdom, the origin of sin, Sheol, the final judgement, the
‘resurrection, and the nature of the future life. There is an
elaborate angelology and demonology, and much space is devoted
to the calendar and the heavenly bodies and their movements.
Babylonian influences are here manifest and in a slight degree
Greek,
_ The Book of Enoch, like the Book of Daniel, was written
originally partly in Aramaic and partly in Hebrew. From an
‘ Aramaic original is derived 6-36, and possibly 83-90, while the
rest of the book comes from a Hebrew original. To determine
_ these questions categorically is a task of no little difficulty,
seeing that for four-fifths of the text we have only a translation
of a translation, and that such close affinities exist between
Hebrew and Aramaic. For the resemblances between the two
languages are so great that frequently retranslation from the
|
|
|
Ethiopie into either is sufficient to explain corruptions in the
former. There has accordingly been great divergence of opinion
on this question, but in the opinion of the present writer, who
1 Portions have been preserved in Jubilees 720-89 10!-15, but the date of this
Noachie literature is at latest pre-Maccabean,
xii The Book of Enoch
has spent considerable time on the problem, the balance of evidence
is decidedly in favour of the view above stated.
In the course of his studies it suddenly dawned upon the
writer that much of the text was originally written in verse.
This discovery has frequently proved helpful in the criticism of
difficult passages, and the recovery of the original in a multitude
of cases.
§ 2. Tue ΤΊΤΙΕ,
Our book appears under various titles, which may be briefly
enumerated as follows : ἱ |
1°, Enoch. Jude 14 ἐπροφήτευσεν... ἕβδομος amd’ Addy, Eve
λέγων.
Ep. Barn. iv. 3 ὡς ᾿Ενὼχ λέγει. 3
Clem. Alex. Eedog. Proph. (Dindorf, iii. 456) ὁ Δανιὴλ λέγει.
ὁμοδοξῶν τῷ Ἕνώχ : also in iil, 474.
Origen, Ju loannem vi. 25 ὡς ἐν τῷ ’Evayx γέγραπται: Contra”
Celsum ν. 54 τῶν ἐν τῷ ᾿Ενὼχ γεγραμμένων. ;
Tertullian, De Cultu Fem. ii. 10 ‘Ut Enoch refert’; De Idol.
iv ‘Enoch praedicens’; xv ‘Spiritus . . . praececinit per...
Enoch ’, a
Anatolius of Laodicaea (cited by Eus, 77. Z. vii. 32. 19 τὰ ἐν τῷ,
᾿Ενὼχ μαθήματα). ;
2°. The Books of Enoch, This is probably the oldest title.
The fifth Section of the book itself opens with the words a
921 ‘The book written by Enoch’. 108! begins: ‘ Another
book which Enoch wrote.’ In 82! Enoch says to Methuselah a
‘ All these things I am recounting to thee . . . and given thee |
books concerning all these: so preserve . . . the books from thy
father’s hand.’ 141 ‘The book of the words of righteousness’. —
The third Section, i.e. 721, begins, ‘The book of the courses of —
the luminaries’. These passages imply a plurality of books.
But though apparently the oldest title, it has not the oldest ;
independent attestation. It is found in the following works:
T. Jud. xviii. 1 (8 AS!) ἐν βίβλοις ᾿Ενὼχ τοῦ δικαίου.
T. Lev. x. 5 (A) = καθὼς γέγραπται ἐν βίβλοις ᾿Ενώχ.
Introduction Xiil
Origen, Contra Celsum, v.54 τὰ ἐπιγεγραμμένα τοῦ ᾿Ενὼχ βιβλία:
; Η Num, Homil, xxviii, 2 “Τὴ libellis qui appellantur Enoch ’.
Pistis Sophia (ed. Schwartze, p: 245) ‘Ea in secundo libro Teu,
quae scripsit Enoch’.
Synecellus (Chronographia, ed. Dind.), i. p. 20 ἐκ τοῦ πρώτου
βιβλίου τοῦ Ἐνώχ. The same phrase recurs in 1. p. 21, 47. Cf.
1. 42 ἐκ τοῦ πρώτου λόγου Ἐνώχ. Here and in the preceding work
the division of Enoch into books is clearly recognized. There
were five such divisions or books; see § 6.
3°. Book of Enoch, This title is found in:
T. Lev. x. 5 (a, deg) καθὼς περιέχει ἡ (> ab) βίβλος ᾿Ενὼχ
tod δικαίου.
Origen, De Princ. i. 3. 3 ‘In Enoch libro’: iv. 35 ‘in libro
suo Enoch ita ait’.
Hilary, Comment. in Ps, cxxxii. 3 ‘Fertur id de quo etiam
“nescio cuius liber exstat’.
_ Jerome, De Viris ilustr. iv “De libro Enoch qui apocryphus est’.
᾿ς Syneellus, op. cit. 1. 60 ὡς ἐν τῇ βίβλῳ αὐτοῦ ᾿Ενὼχ φέρεται.
But this title may refer merely to one of the books of Enoch,
and so come under 2°.
_ 8°. Words of Enoch. This title has the oldest external attesta-
tion, Jub. 9110 ‘For thus I have found it written in the books
of my forefathers and in the words of Enoch, and in the words
of Noah’,
T. Benj. ix. 1 ἀπὸ λογίων (= λόγων B-d) ᾿Ενὼχ τοῦ δικαίου.
This title finds some justification in 1 Enoch 11] ‘ Words of the
blessing of Enoch’; 14! ‘book of the words of righteousness ’.
4°, Writing of Bnock : :
T. Lev. xiv. 1 (8 A) ἔγνων ἀπὸ γραφῆς ᾿Ενώχ. See also in
T. Sim. v. 4, T. Naph. iv. 1.
Tertullian, De Cultu Fem. i. 3 ‘Scio scripturam Enoch . . . cum
Enoch eadem scriptura etiam de domino praedicarit’.
§ 3. Irs Canoniciry.
The citations of Enoch by the Testaments of the Twelve
-Patriarchs and by the Book of Jubilees show that at the close
Xiv 3 The Book of Enoch
of the second century B.c., and during the first century B.c., thi
book was regarded in certain circles as inspired. When we come
down to the first century a.p., we find that it is recognized as
Scripture by Jude. See under § 2, 1°. In the next century this
recognition is given amply in the Ep. Barnabas xvi. 5 λέγει γὰρ
ἡ γραφή; by Athenagoras, Legatio pro Christianis 24 ἃ roi
προφήταις ἐκπεφώνηται (referring to Enoch); in the third cen-
tury by Clem. Alex. Helog. Prophet. ii, see § 2, 1°; by Irenaeus
iv. 6. 12 ‘Enoch... placens Deo . . . legatione ad angelos
fungebatur’; by Tertullian, De Cultu Fem, i. 8, De Idol. xv
see § 2,1°; by Zosimus of Panopolis, quoted in Syncellus (Dind.
1, 24) τοῦτο οὖν ἔφασαν αἱ dpxata καὶ ai θεῖαι γραφαί, ὅτι ἄγγελο
τινες ἐπεθύμησαν τῶν γυναικῶν. After the third century the
Book of Enoch fell into discredit and gradually passed out of
circulation.
§ 4. Tue Greek Verstons. Epitions or turse Versions,
The Greek Versions have only in part been preserved. Chap-
ters 1-82 and 19°—21° in a duplicate form were discovered it
1886-1887 at Akhmim by the Mission Archéologique Francais
at Cairo, and published by M. Bouriant in 1892. These are
designated as Ge, and Gs! and (85 in the case of the duplicate
passage. Large fragments have been preserved in Syncellus,
namely 6-10" 15°-16', and 8*-9* in a duplicate form. These
are designated as G* and G*!, G* in the case of the duplicate
passage. ὃ
The chief literature on these fragments is as follows :— _
Bouriant, Fragments grecs du livre @ Enoch. Mémoires publiés
par les membres de la Mission archéologique frangaise au Caire,
tom. ix, pp. 91-136, 1892. This is praiseworthy as a first edition,
but the text is disfigured by many errors. ‘
—— I? Evangile et ? Apocalypse de Pierre avec le texte grec dé
livre d’Enoch. Texte publié en fac-similé par P héliogravure @ apres
les photographies du manuscrit de Gizeh. Paris, 1893. 4
Dillmann, Sitzungsberichte d. ἐγ, Preuss. Akademie d. Wissen-
schaften zu Berlin, 1892, li-liii, pp. 1089-1054, 1079-1092.
| Introduction XV
|
“These studies are of course good, and several of this scholar’s
suggestions are excellent. In his comparison of the Ethiopic
‘and Greek Versions he had the benefit of having collations of
qtu before him. These gave him no inconsiderable advantage
in dealing with the problems before him, though his article takes
‘cognizance of only a limited number of readings where these
“MSS. furnish a superior text.
Lods, Le Livre d’Hénoch, Fragments grecs découverts ἃ Akhmim,
publiés avec les variantes du texte Ethiopien, traduits et annotés.
Paris, 1892. Lods’ contribution is learned, scholarly, and
judicious, but as he had the misfortune to base his work on
the corrupt text published by Dillmann in 1851, a large portion
_of his conclusions was vitiated from the outset.
Charles, Zhe Book of Enoch, pp. 318-370, Oxford, 1893.
In this work I attempted an exhaustive comparison of the Greek
and Ethiopic texts, and carried the criticism of the materials
several stages beyond previous scholars in this department.
Swete, Zhe Old Testament in Greek, vol. 11.
_ Radermacher, Das Buch Henoch, herausgegeben . . . von
J. Flemming und L. Radermacher, pp. 18-60, 113-114. Leipzig,
1901. This text, on the whole, is well edited and forms an
: advance on preceding editions. But, unless I am greatly mis-
_taken, Dr. Radermacher is not a Semitic scholar. This deficiency
Ἢ in his equipment proved a sore handicap in the task he undertook.
How is a purely classical scholar to edit a Greek text which is
Greek in vocabulary, but largely Semitic in idiom? To show
that our text is of this character it will be sufficient to adduce
the following passages: 22° οὗ ἡ πηγὴ τοῦ ὕδατος ἐν αὐτῷ
(ia. .... Ws) = ‘in which there is the spring of water’.
171 ἐν ᾧ οἱ ὄντες ἐκεῖ γίγνονται (DY... WN) = ‘where the
dwellers become’. Here, it is true, ἐκεῖ could be taken with
οἱ ὄντες. 32° οὗ ἐσθίουσιν ἁγίου τοῦ καρποῦ αὐτοῦ (,,,. WN
yp) = ‘whose holy fruit they eat’. The editor’s failure to
recognize this idiom in 16! has led him to emend the text
in such a way as to obliterate wholly its original form. The
unemended text runs: ἀπὸ ἡμέρας .... θανάτου ἀφ᾽ ὧν τὰ
Xvi The Book of Enoch
πνεύματα ἐκπορευόμενα ἐκ τῆς ψυχῆς τῆς σαρκὸς αὐτῶν. This
Semitic construction is supported by E though in a slightly
corrupted form. Hence it must be preserved, though as I
pointed out in 1893, there is according to E the loss of τῶν
γιγάντων before ἀφ᾽ ὧν. This very phrase, moreover, τῶν
γιγάντων is found in G*, though this version inserts after it
a gloss (?) containing the names of the three orders of giants
as they are given in the Targum of Jonathan on Gen. 61- 4,
The text and notes are accurately edited, but there are some
errors. In v. 6 Radermacher reads of ἀμίαντοι as an emendation
of the corrupt reading which he says is aya | ro. and not ayapryrot,
as Bouriant and Lods stated. Bouriant and Lods were certainly
wrong, and Dillmann’s edition and mine, which were necessarily.
based on the work of these scholars, shared in their error. The
autotype reproduction of the text was not published till after
the issue of these editions. But if Bouriant and Lods deciphered
the MS. wrongly, so also has Radermacher. It reads ἀμαρίτοι.
The p is partially obliterated, but it is unmistakable in the
photographic reproduction of the MS. Hence we might possibly
emend ayapro: into ἀναμάρτητοι, but certainly not into dplavrou
Notwithstanding, this forms a serviceable edition of the Greek. +
Another fragment is found in a Vatican Greek MS., No. 1809,
written in tachygraphic characters. This was published by Mai,.
Patrum Nova Bibliotheca, tom, ii, and deciphered by Gildemeister
in the ZDMG., 1855, pp. 621-624, and studied afresh by von
Gebhardt in Merx’ Archiv, ii. 243, 1872. Besides the above, -
references to or Greek quotations explicitly or implicitly from
Enoch are found in the Ep. of Barnabas (see iv. 3; xvi. 4, 6) :
Justin Martyr, Apol. 11. 5; Athenagoras in his Πρεσβεία, x;_
Clement Alex., Helogae Prophet. iii. 456 (ed. Dindorf) ; iii, 474;
Strom. iii. 9; Origen, Contra Celsum, v. 52, 54; In Toannem, 4
vi. 25 (Lommatzsch, 1. 241); Clementine Homilies, viii. 12.
Since these last afford but slight help in correcting the text, we —
shall do no more here than refer to Lawlor’s article on this subject
in the Journal of Philology, xxv. 164-225, 1897.
ΤΊ have given the idiom in Hebrew, though the original was in Aramaic.
Introduction XVil
! 4 5. Tue Revartons or tue G* anp G& 10 EACH OTHER
AND ΤῸ E (rue Erniorptc Version).
"ἢ Fa) G* more original than GI. These two fragments are closely
“related and yet exhibit marks of independence. They are
“closely related, and probably go back to the same Greek transla-
tion of the Aramaic text, since they present in so many passages
identically the same text. On the other hand G* has in several
passages a different and undoubtedly better order of text. Thus
G* rightly places 7*-* of (δ (or rather its equivalent of 7°)
after 8° of Gt. For manifestly 71:2 81- precede 73-5, Thus it
alone preserves the original order. The angels went in to the
‘daughters of men, who bare to them three classes of giants.
And the angels taught their women sorceries and incantations
{7 *). Then follows a detailed account of the art, which each
“of the leading twenty angels taught mankind. And after this
‘the giants turned against men and began to devour their flesh
(Gs δ᾽ ὁ Gs 81. ὃ 73), Tt will be observed that in 8° Gé is
very defective compared with G* in the list of the offices of the
Harious angels. The additional elements in G* here could not
have been written by a Greek, for in every instance the office
constitutes when translated into Aramaic a play on the name of
‘the angel who discharges the office. Similarly in 6’ the order
‘of the names of the angels is different and G* is here preferable
‘to GEE,
| Again, 88 of G* has preserved in all probability a more original
text than GE. For it is natural that the substance of the
prayer of men as they were slain by the giants should be given
when it is first referred to in 84. Here, indeed, G* presents a
duplicate text, and both texts give the prayer in question. Gs E,
on the other hand, do not give the words of the prayer till 9%,
when the angels are presenting it before God. G* in Semitic
fashion gives the prayer ix extenso here also. Again the addi-
tional clauses (πορεύου κτλ.) in G* 102» * belong most probably to
the original work but have been lost in G%E, see note on 10°.
The same is true of the addition in G* 9° with its peculiar diction,
as is clear from a comparison of 10°}.
1510 b
XVili The Book of Enoch
Finally G* preserves several right readings over against (8 E.
Thus δῆσον in 10! where Gs E corruptly read δήλωσον, κατακρι
in 10! where (8 Εὶ read κατακαυσθῇ. Cp. also 107,
(ὁ) Relations of (δ and GI to ἢ. Even the most superficia
study makes it clear that E and Gs are more closely related than:
E and G* or G* and Gs, Indeed the evidence makes it clear that
E was translated from a MS, which was also the parent or ancestor
of GI. This follows from the fact that the same corruption
appear in GSE over against true readings in G* where this
exists, Thus they both give impossible readings in 107 ἐέπά-
tagav (G* εἶπον); 1011 δήλωσον (G* δῆσον) ; 10! Τκατακαυσθῖ
(" κατακριθῇ); 145 Τἐθορύβαζον (a mistranslation of the Aramaic
original) G&; 1418 topos (G&. E = ὀπός) (corrupt for ὅρασις ὃ) ;
15° Τἀνωτέρων (G* ἀνθρώπων) ; 18° ἐβαστάζοντας ἐν νεφέλῃ ; 224
Τἐποίησαν for ἐποιήθησαν ; 25° teis ζωήν; 287 Τἀπὸ τῶν σπερμά-
των, In 9° all the authorities are corrupt, but (δ E agree
closely. Ἢ
On the other hand L preserves certain original readings lost by
G9 and vice versa. Thus E Ο rightly add αὐτοῖς after ἐγεννήθησαν,
in 6! and read βασιλεὺς τῶν βασιλευόντων in 9* where ΘΒ reads
β. τῶν αἰώνων, and πάντων τὴν ἐξουσίαν in 9° where (8 reads πᾶσαν
τ. ἐξουσίαν, and attest ἐν ταῖς θηλείαις in 98 and εἰς ἀλλήλους ἐξ
αὐτῶν εἰς αὐτούς in 10°, which Οδ in both cases omits. More-
over, in 911 the corruption in E = ra εἰς αὐτούς (for ἐᾷς αὐτούς 50.
(15) is easy of correction, whereas (δ offers the corrupt avas.
In the following passages G9 omits clauses and passages preserved
by δ. Thus it omits by hmt. clauses in 94° 1016 12% 148 15%
18% ὅ, 11. and without any such intelligible ground 2%, all 3 and 4
except six words, words and clauses in 61 ὅ 98 1010, 19 20 1414 154 ὃ
161 19! 2258 241,3 271. On the other hand LZ omits words and
clauses preserved by G9 in 1.» 9 ὅ 8 101 3 181 1435 151 208 22% δ 261,
- Naturally Gand E have severally developed corruptions which
it is generally possible to emend in either case by the help of the
other. ΄ 4
In the following passages E presupposes ὁμοῦ μετά for ὀμοῦνται.
in ὅδ; τὰ μετὰ αὐτά for μέταλλα in 8!; ἀνάγω for ἀναγνῷ in 184;
Introduction ΧΙΧ
ay υστηρίου for μυρίων in 1816; ὡς εἰρηναῖαι for εἰς σειρῆνας in 19?;
μ ρ ρ
λαῷ for χάῳ in 20°; κοῖλοι for καλοί in 225) ὃ, Corruptions of
65 will be found in the following passages: 1% % 5 8 9 51 68 94 6
oh 5 Ρ Θ
10" 131 149, 8, 13, 15, 18,19 158,9 168 173, 7 184, 7,11 9110 995, 6,9 932
248 26? 31°.
| (ὁ) From the above facts it follows that Οὐ and E spring from
ὦ common ancestor which we may designate x, and that this x and
@ ed ultimately from the same original, the first Greek transla-
proce J ΨΙΝΟν,
tion of the Book of Enoch.+ Hence the genealogy of the above
8 Sy
documents might be represented as follows ;—
Original Greek Translation from the Semitic
Ey) A
§ 6. Tue Latin Version anv Quotations.
Ε The Latin Fragment, which constitutes a very imperfect
reproduction of 1061 18, was discovered in 1893 in the British
Museum by Dr. James, the present Provost of King’s College,
(Cambridge, and most kindly placed at my service for publication
in my edition of 1 Hxoch in 1893: In the same year he issued
it in the Cambridge Texts and Studies II, No. 3, Apocrypha
- Anecdota, pp. 146-150.
_ The text has suffered from additions, omissions, and corruptions,
and is very seldom a literal rendering of the original for many
words together. Notwithstanding, it makes some contribution
to the formation of a better text of 106.
This MS, further may point to a Latin translation, or at
least to a partially completed Latin translation of Enoch; for
(1) occurring in the midst of original Latin treatises it appears
to have been found in Latin by the collector or scribe of these
_ + This conclusion hardly seems adequate to explain all the phenomena mentioned
on pp. xvii-xix, These postulate not only the occurrence of duplicate renderings
‘in the Greek translation, but most probably also the occurrence of variants in the
Hebrew original.
b2
XX The Book of Enoch
treatises. (2) It has suffered much in the course of traditior
and may, therefore, go back to a date when the Book of Enoe
was not reprobated generally, and when a Latin translation woul ,
have been acceptable. (3) It does not show signs of being an
excerpt from a collection of excerpts, such as we find in the
Greek fragment of Enoch, 8942-*°; but standing as it does
without any introductory note or explanation, it looks as if it
had been drawn directly from at least a larger Latin fragment
of Enoch. .
It is possible that the absurd statement with which the frag-
ment opens—‘[Cum esset Lamech annorum tricentorum quin-
quaginta| natus est ei filius’—originally referred to Methuselah,
who was 855 years old when Noah was born according to the
LXX Chronology. E speaks here of Methuselah taking a wife
for his son Lamech and of a son being born to him.
Latin Quotations. These have been collected most fully by
Dr. Lawlor in his article in the Journal of Classical ——
xxv. 164-225.
δ 7. Tue Eruiopric Version.
The Ethiopic Version has been preserved in twenty-nine MSS,
of which fifteen are to be found in England, eight in France,
four in Germany, one in Italy, and one in America. Of these
MSS. there are only three of which my knowledge is indireet
and slight, but not yet too slight to enable me to estimate their
value and their affinities with the other MSS. These MSS. are
p and z, ,z. Of these z indeed was most kindly lent to the:
Bodleian Library for my use, but unhappily I was absent. part
of the time of its sojourn there, and whilst I was present the-
officials of the Bodleian did not notify me of its arrival. 2 is of
no account as it is merely an exact transcript of 6. Next as
regards p, this MS. formerly belonged to Lord Crawford, and
was lent by him to the editor of the German edition of the
Ethiopic text of Enoch which appeared in 1901, but since that
date this MS. passed into the hands of a lady, who refused
to lend it or any other MS. in her possession to the Bodleian
Introduction ΧΧΙ
Library for the use of English editors. Of the remaining MSS
[ have directly examined twenty-two, i.e. g,gmqtu, abfhikino,
᾿ suvwy,a,s. Of these I photographed thirteen, i.e. g,gmqtu,
hikino. Five others, i.e. aby,a,, I had no need to photograph,
as the owners of ,a,/ most kindly put these MSS. at my service
for the space of two years, while «Jy were always at hand for
_ consultation i in the Bodleian, to which y had been lent for that
_ purpose by the Munich Library. Of the Abbadian MSS. rsvw
‘T made collations on a number of test passages while αὖ Abbadia.
- readings are appended in foot-notes on these MSS. in the
wing list, and are sufficient to show the affinities of these
MSS. amongst MSS. of the second class. Finally, as regards
Pete I have used Dillmann’s collation of cde and a photograph
of 2 which I procured from the Vatican. Thus for the construc-
|e of the present text I have had at my service photographs
“of fourteen MSS. 9,9 m qiu, the constant use of the five MSS.
a by ,a,), Dillmann’s collations of ed 6, Flemming’s collation of p.
"(which I have used sparingly)—in all twenty-three MSS, Four
other MSS. 7 svw I have collated sufficiently to determine their
Leharacter. Of the remaining MS. < (for ,z may be ignored as
: transcript of 4) it is enough that we have Flemming’s assurance
| hat it is closely related to abcde.
᾿ς The division of Enoch into chapters was made apparently in
| |the sixteenth century. The division into 108 chapters was made.
by Dillmann without MSS. authority, but as it has been followed:
ΒΥ all subsequent scholars it is here adopted for the sake of con-
venience. The above division is indeed found in one MS., i.e.
7, but this MS. was unknown to Dillmann when he made his
text. Moreover, the chapters in ὦ vary frequently in length
from those in Dillmann’s text. !
§ 8. Ernroric MSS.
The full list of the MSS. is as follows :—
a. Bodley, No. 4. Large quarto. 40 foll. 3 cols. 105 chapters.
Latter half of 18th cent. Enoch only.’
1 Laurence issued a transcript of this MS. in 1838.
ΧΧῚ The Book of Enoch
b. Bodley, No. 5. Large quarto. 141 foll. 3 cols. 18th cent. (2).
Enoch (98 chapters), Job, Isaiah, 12 Minor Prophets, Proverbs,
Wisdom, Ecclesiastes, Canticles, Daniel.
6. Frankfort MS. Riipp. II. 1. 34 x 30 cm, 181 foll. 3 cols.
18th cent. In several hands, Enoch (98 chapters), Job, —
Octateuch.
d, Curzon MS. Quarto, 91 foll. 2 cols. Enoch (102 chapters),
Job, Daniel, 4 Ezra, Sirach.
e. Curzon MS, Small quarto. 101 foll. 2 cols. Marginal notes |
from another hand. Enoch (98 chapters ?), Samuel, Kings, and
Apocryphal book.
7. British Museum, Add. 24185 (Wright’s Catalogue, 1877, No. δ).
2 cols, of 23 lines. 19th cent. Enoch only. 106 chapters. :
g. Brit, Mus. Orient. 485 (Wright, No. 6). 190 foll. 23 x 19 em. .
2 cols. of 23 or 24 lines. First half of 16th cent. Enoch —
(without division into chapters), Book of Jubilees. On foll. 1688
1778 a duplicate of chapters 976-108 is inserted from another
MS. akin to g. See next MS.
.2. This MS. consists only of 97%>-1081°, and is found in foll. 1689—
1778 of g. It is inserted between the last word and the last
but one of 91°. It is written by the same scribe, but the text
though belonging to the best type differs from g.
ἢ. Brit. Mus. Orient. 484 (Wright, No. 7). 3 cols. of 50 or 51 lines.
18th cent. Enoch (108 chapters), Octateuch, Jeremiah, Daniel,
Ezekiel, 1-4 Ezra, Tobit, Judith, Esther, Sirach.
?. Brit. Mus. Orient. 486 (Wright, No. 8). 3 cols. of 29 lines, —
18th cent. Chapters 1- 6 0188 missing. Nos. of remaining —
chapters erased, Enoch, Samuel, Kings, Jeremiah, Sirach.
k, Brit. Mus. Orient. 490 (Wright, No. 12). 3 cols. of 30 lines, —
18th cent. Enoch (107 chapters), Job, Daniel, 1 Ezra, Isaiah, —
- 12 Minor Prophets. 4
ἰ. Brit. Mus. 24990 (Wright, No. 13). 3 cols. of 31 lines. 18th cent,
Enoch (divided into chapters, but no numbers supplied), Job, —
Books ascribed to Solomon, Isaiah, 12 Minor Prophets, Daniel.
m. Brit. Mus. Orient. 491 (Wright, No, 15). 219 foll. 40 x 32 em,
3 cols. of 27 lines. 18th cent. Enoch (without division into
chapters), Job, 12 Minor Prophets, Tobit, Judith, Esther,
Maccabees,
ia
ἮΝ
δ
Introduction XXiil
. Brit. Mus. Orient. 492 (Wright, No. 16). 3 cols. of 30 lines.
18th cent. Enoch (87 chapters), Books ascribed to Solomon,
Jeremiah, 1 Ezra, Canticles, Sirach, Judith, Esther, Tobit.
0. Brit. Mus. Orient. 499 (Wright, No. 23). 3 cols. of 31 lines.
18th cent, Sirach, Daniel, Enoch (106 chapters), Isaiah,
12 Minor Prophets.
. Formerly in the possession of Lord Crawford—now in the
| Rylands Collection. 67 foll. 39x33 cm. 3cols, 17th cent.
ς΄ Enoch and other books.
ἢ. Berlin MS. Peterm.. II. Nachtr. No, 29 (Dillmann’s Cat. 1).
| 167 foll. 17x14 cm. 2 cols. of 13 to 14 lines. 16th cent,
| Without division into chapters. Enoch only.
κι τ τς, «σή ——
ab Abbadianus 16 (vid. Cat. raison. de mss. éthiop. appartenant
| @A.d’Abbadie, Paris, 1859). 19th cent, Enoch (77 chapters)
| and other works. This is a poor MS., but it exhibits a few
good readings.!
᾿ Abbadianus 30. 18th cent. Enoch and other works, This is
a poor MS., but has some notably good readings,!
t. Abbadianus 35. 40x 35cm. 3 cols. of 38 to 39 lines, 17th cent.
There are many erasures and corrections and marginal notes.
The latter belong to the later type of text, and are designated
as ἐξ, The division into chapters is marked in the margin on
the first few folios. Enoch, Job, Samuel I and II, Kings,
Chronicles, Books ascribed to Solomon, Prophets, Sirach,
1-4 Ezra, Tobit, Judith, Esther.
:
u. Abbadianus 55. 191 [01]. 51x39 cm. 3 cols. of 48 to 50 lines.
; Possibly as early as the 15th cent. Enoch (without division into
chapters) and other works. Text of Enoch much abbreviated
after chapter 83.
Ὁ. Abbadianus 99. 70 foll. 23 xX 17 cm. 2 cols. 19th cent.
Copy made for M. d’Abbadie from a MS, in high estimation
among the native scholars. This MS. has all the bad charac-
teristics of the later type of text, but has some excellent
readings, Enoch only.!
‘w. Abbadianus 197, 157 foll. 26X23 cm. 3 cols. of 29 lines,
17th or 18th cent. Enoch (98 chapters) and other works,?
1 For further descriptions see my Ethiopic Text, Introd. p. xx.
_ * See my Ethiopic Text, p. xxi,
he Se SE Oe
ΤΟΣ ΣΧ ΩΣ = 3
x. Vatican MS. 71 (cf. Mai, Script. veterum nova collectio, οἷ
1831, T. v. 2, p. 100). 27 foll. 3 cols. of 32 lines. 17th cent.
Enoch only. 98 chapters.
ον Munich MS. 30. 61 foll. 25x15 cm. 2 cols. of 20 to 28 lines,
17th cent. Division into chapters only at the beginning.
Enoch only. .
Paris MS. 50 (see Zotenberg’s Cat.). 17th cent. Enoch (division |
into chapters only at the beginning) and other works. |
2. Paris MS. 49. 18th cent. Copy of ὃ.
a. Garrett MS. 17x12cm. 2 cols. of 22 lines. 19th or end of
18th cent. Enoch only.
XXiv The Book of Enoch
ὃ
1
+
a)
. Westenholz MS. 71 foll., of which first and last two are empty.
2 cols. of 24 lines. 18th cent. 106 chapters. Enoch only.
RELATIONS OF THE Etuiopic MSS.
(a) Two forms of text, α, β, of which B is late and secondary,
There are two forms of the Ethiopic text. The first is represented
by 7,9 mqtu (and in some degree by ~), which we shall hence-
forth designate by a, and the second, which owes its origin to
the labours of native scholars of the sixteenth and seventeenth
centuries, by all the remaining MSS., i.e. 8. The result of
these labours has been on the whole disastrous ; for these scholars
had neither the knowledge of the subject-matter nor yet critical
materials to guide them as to the form of the text. Hence in
nearly every instance where they have departed from the original
unrevised text they have done so to the detriment of the book.
But it is not to be inferred from the above that a always
represents one type of text and 8 another type opposed to the
former ; for the attestation of neither group is wholly uniform,
as each group is divided within itself. This statement holds true
in a much greater degree of a. Indeed, the cases are compara-
tively few where a differs as a whole from 8. Fifty readings
out of fifty-one which any editor must adopt will have the
support of one MS. singly as g, m, q, t, τι, or of groups such as
gm, 99,9t, gu, 9mq,gmt, gmu, &e., and the fifty-first time of
Introduction XXV
the undivided a. For instances of the latter see 1° (note 23), 81
(note 34), 103 (note 36), 1013 (note 28), 1011 (note 7), 1053 (note
48), 15° (note 24).1 Moreover, when the attestation of a is
divided, the individual or group of a attesting the right reading
will often have the support of β or of groups within 8. The
labove facts serve to prove that the recension was not the work of
a a few years, but was rather a process which culminated in such a text
as we find in B, but particularly in the MS. v.
ἢ B or groups in B sometimes preserve the original teats, Again
ἢ it is Roteworthy that in a limited number of cases 8 preserves the
original text where a is secondary.?
| Θ The character and affinities of the chief MSS.
1 τ g. Of the MSS. of a, g is decidedly the best all-round MS.
This does not mean that it has more unique and right readings
thar any other MS, of the older type of text, but that when all
a he good points of the various MSS. are summed up, g comes
out an easy first. In the first thirty-two chapters g alone attests
the right reading in 6* (note 87) ,) 175 (note 27), 18" (note 88),
215 (note 8), 28° (note 11). In 8945 (note 4) it has only the
‘support of x, the best of the second class MSS, This MS, has
een made the basis, so far as any single MS. can, of my text.
‘Tt exhibits much strange orthography and bad grammar, and
om any corruptions. Notwithstanding it is by far the best repre-
“se ntative we have of the ancient text. It was this MS. together
om ith m that I used when emending Dillmann’s text for my
| ‘translation and commentary which appeared in 1898.
| ,g- This MS., which has already been described, shows
certain idiosyncrasies in 103°-1°, where it uses the first person
__ over against the third in the other MSS. Outside this chapter it
| agrees in turn with g, m, g, ¢, vu or with combinations of these or
with one or more of these combined with β, but it is most nearly
related to g.
π᾿ This MS. is in some respects the weakest of the older
if 1 The references enclosed in brackets are to the critical notes in my edition of the
_ Ethiopic text, 1906.
3 ® See further my Ethiopic Text, p, xxii.
Bp
|
XXVi The Book of Enoch
group. It attaches itself so closely to g that we must assume
its having come under its influence. This fact becomes of
importance when we come to chapters 97-1081, where we have
both g and ,g. In the vast majority of its unique readings ,g is”
unaccompanied by m. Yet somehow m has been influenced by
the readings both of g and ,g. In 10? (note 33) and 17* (note 56).
it alone attests the primitive text, in 7° (note 9) alone with f,
and in 15" (note 21) with Jay.
ᾳ. Though teeming with every form of error incident to the —
transmission of a text in the way of additions, corruptions, and
omissions, this MS. contains a larger number of unique original ©
readings than any other used in our text. Thus it alone
preserves the original text in 98 (note 21),' 10! (note 16), 141
(note 39), 212 (note 24), 22° (note 25), 24? (note 41), 26° (note ©
33), 274 (note 47), 324 (note 31). It approximates more closely
to 9,9 m than to ἐ ἡ.
t. This is a most interesting MS.,? as it gives the older type
of reading in the text and the later either over erasures or above
the line or in the margin, with the rejected words in the text —
bracketed. The corrector has rot done his work thorcughly.
Accordingly many of the older readings remain untouched. The
work of erasing has been so frequently perfunctory that it is
generally possible to decipher the original text, Moreover, in
some cases the correction represents a return to the older text.
Cf. 1° (note ὅ).} As g,gm are closely connected, so are ¢ and τ
ἡ is the least original of the MSS. of the first class. Thus it is —
hardly ever right alone. For one instance in the first thirty-two
chapters see 1010 (note 8). |
alae
in.
rom
1 The references enclosed in brackets are to the critical notes in my edition of —
the Ethiopic text, 1906.
2 This MS. is notable also from the fact that for the Books of Samuel and Kings —
it alone exhibits a third type of text diverging from the two types of text in —
circulation in Abyssinia. “These were the first and primitive type of text and the —
later or Vulgate. Where this MS. diverges from these two classes of text it —
repeatedly agrees with the Hebrew (Massoretic) text. Subsequently a corrector —
worked over this MS. and erased readings belonging to the first class, as well as
those peculiar to this MS. which were derived from the Hebrew, and substituted
readings of the second or Vulgate type.
ἊΨ
Se ἘΠ ΎΥ ee ae
Introduction XXVli
EOS. πως.
u, This MS. would form a good third to g and g but that it
is so imperfect after chapter 83, for nearly one-seventh of
the entire book is omitted in the course of 83-108. These
‘omissions are made in the most capricious way. Sometimes
Keords, sometimes phrases, sometimes whole sentences and para-
graphs are excised to the entire destruction of the sense, Not-
withstanding as Ὁ is a valuable MS, I have most faithfully
“recorded all its omissions and changes, In chapters 1-32 it
alone preserves the true text in 3 (note 23),! 4 (note 33), 217
(note 40)
| a, Of MSS, of the second class ἡ is by far the best. Indeed,
‘though in the main embodying the second type of text, it attests
|more unique and original readings in chapters 1-32 than m or ¢
jor Thus it stands alone in giving the original text in 9"
(mote 15),1 1038 (note 37), 107 (note 21), 22° (note 29) (?), Alone
of MSS. of the second class it gives along with various MSS. of
the first class the true text as in 1° (note 18),! 1451 (note 10), 257
(note 19), 8945 (note 4), &e, Thus x exhibits the characteristics
of both types of text.
i?
—
᾿
§ 9. Epirions oF THE Eruioric VERSION,
5 Laurence, Libri Enoch Versio Aethiopica. Oxoniae, 1838. This
ἰὼ was issued simply as a transcript of a, one of the MSS.
ἢ brought to Europe by Bruce, the great Abyssinian traveller, in
‘J 1778, The transcription is not very accurate in the early
chapters, though the errors are as a rule easy to correct. In
: chapters 5-10 there are ten; most of these have passed over
into Dillmann’s Apparatus Criticus, and from Dillmann’s to
Flemming’s. As the text advances it becomes more accurate,
so that I found its citation by Dillmann to be sufficiently trust-
worthy for use in the present edition.
Dillmann, Liter Henoch, Aethiopice, ad quingque codicum fidem
editus, cum variis lectionibus. Lipsiae, 1851. This edition was
based on five MSS., adcde. No further work on the Ethiopic
1 The references enclosed in brackets are to the critical notes in my edition of
the Ethiopic text, 1906.
XXVili The Book of Enoch
text appeared till 1892, when Dillmann (Sitzwngsberichte d. kgl.
Preuss, Akad, d. Wiss, zu Berlin, 1892, li-lii, pp. 1039-1054,
1079-1092) published some variants from three MSS, on the
first thirty-two chapters of Enoch in connexion with his edition ;
of the fragmentary Greek Version.
Charles, The Book of Enoch translated from Professor Dillmann’s ᾿
Ethiopic Teat emended and revised in accordance with hitherto
uncollated MSS, and with the Gizeh and other Greek and Latin
Fragments. Oxford, 1893. This translation was based on —
a drastic revision of Dillmann’s text. Ten new MSS., which
belong to the British Museum, were used, three of them, 9,9 ™,
being of primary importance, and seven, £27 //n 0, being of only
secondary. Of these MSS. I collated m,fhik/no on about
three hundred passages; but g,g I collated throughout, on the
whole accurately, but defectively, as I now find, in a relatively
small number of passages. }
Flemming, Das Buch Henoch: Aethiopischer Text herausgegeben
von Joh. Flemming (= Texte und Untersuchungen, Neue Folge, |
VII. i). Leipzig, 1902. Dr. Flemming’s text is based on
fifteen MSS., abedeg.gmpqtuvwy. Of these six belong to |
the first class, 7 ,g mqtu,and the rest to the second class, This |
editor has been at no little pains in the preparation of his text. —
Thus he has himself collated gmpqy. His knowledge of ¢ u he
owes to photographs taken by Professor Meyer in France, and
of vw to collations of the same scholar. It was a fatal error on —
Dr, Flemming’s part that he did not photograph g mq, or, at all
events, revise his collations of them. |
Flemming’s text naturally constitutes an immeasurable advance
on that of Dillmann, and a considerable advance on Dillmann’s
text as emended in my commentary in 1893. With the help of -
the three new first-class MSS., ¢¢u, this editor was able to point —
out a few passages where I followed mere idiosyncrasies of g,
and also some others where I preferred the less trustworthy of
the two texts y,g in chapters 97°>—1081°,
On the whole, Flemming’s text is good, as might be expected
from so excellent an Ethiopic scholar, and several of his sugges-
Introduction ΧΧΙΧ
tions have been accepted in the present edition. On close
ination, however, Flemming’s edition proves unsatisfactory
‘from its frequent inaccuracy in the collation of the MSS.
generally, and its inadequate collation of the first-class MSS.
dh my review of this edition in the American Journal of Theology,
p. 689-703, 1903, I have summed up its serious shortcomings
under the following heads: (i) Inaccurate and defective collation of
Tee MSS. ; (ii) The adoption of inferior readings into the text
where the MSS. evidence for the true teat is incontrovertible.
‘Flemming’ s treatment of the great Berlin MS. q on chapters
‘/10-82 will exemplify his method in dealing with the other
MSS. In six passages in these chapters g alone amongst the
‘Ethiopic MSS. preserves the true text of E, as is proved by G
/ Yet in two of them, 21? (note 24),! 24? (note 41), ¢ is not collated
. all, and in the remaining four, 101! (note 16), 141 (note 39),
22° (note 25), 32* (note 31), the reading of ¢ is relegated to the
notes, and the wrong reading adopted. In 10" (note 21) ¢
practically gives the original text (which is preserved by « alone),
but the corrupt text is adopted by this editor. (111) Corrupt
passages are left in the teat without any attempt to emend them
‘or even to call attention to their viciousness, (iv) Divergencies
between G and E are left unexplained. (v) Practically no use
is made of the Semitic background for purposes of emendation.
_ Notwithstanding the above shortcomings, Dr. Flemming’s
; edition i is deserving of the gratitude of Orientalists, as it con-
stitutes a vast advance on that of Dillmann, and forms on the
whole a serviceable work for students generally.
Charles, Zhe Ethiopic Version of the Book of Enoch, edited from
twenty-three MSS. together with the fragmentary Greek and Latin
_ Versions, 1906.
$10. TRANSLATIONS.
- Lavrenen, The Book of Enoch, an apocryphal production, now
first translated from an Ethiopic M8. in the Bodleian Library,
Oxford, 1821.
1 The references enclosed in brackets are to the critical notes in my edition of
the Ethiopic text, 1906.
XXX The Book of Enoch
Horrann (A.G.), Das Buch Henoch in vollsténdiger Ubersetzung
mit fortlaufendem Commentar, ausfithrlicher Kinleitung und erldéu=
ternden Excursen, 2 vols., Jena, 1833-1888. .
Ditimann, Das Buch Henoch tibersetzt und erklart, Leipzig,
1853, (See below under § 11, Critical Inquiries.) .
Scnoppz, The Book of Enoch translated with Introduction and
Notes, Andover, 1882.
Cuarirs, 176 Book of Enoch translated from Dillmann’s Ethiopie
Teat, emended and revised in accordance with hitherto uncollated
Ethiopic MSS. and with the Gizeh and other Greek and Latin Hrage
ments, Oxford, 1893. :
Brrr, in Kautzsch’s Die Apokryphen und Pseudepigraphen des:
Alten Testaments, Tubingen, 1900, ii, 236-310, |
FLemMine and RapermacuEr, Das Buch Henoch herausgegeben”
im Auftrage der Kirchenvater-Commission der Kéniglich Preussischen
Akademie der Wissenschaften, Leipzig, 1901,
Martin, Le Livre ὦ Hénoch traduit sur le teate éthiopien, ῬΩΝΝ
1906. ,
§ 11. Criricat ΓΝΟΌΙΒΙΕΒ.
I had intended to give a critical history of all the work done
on Enoch since 1850, and had collected almost sufficient materials
for that purpose, when I found that my space would not permit
of such a large addition to the book. I shall therefore content
myself with enumerating these inquiries and adding occasional
notes.
Licks, Linleitung in die Offenbarung des Johannes (2nd ed. ;
1852), pp. 89-144: 1071-1078. Liicke regards the book as”
consisting of two parts; the first embraces 1-85 71-105,
written at the beginning of the Maccabaean revolt (p. 142),
or, according to his later view, in the reign of J. Hyrcanus-
(p. 1072); the second consists of the Parables and was written
in the early years of Herod the Great (p. 142). 597-4 and
64-67! are interpolations of an uncertain date. In his first
edition Liicke maintained the Christian authorship of the hel
book.
Introduction XXXl
| Hormann (J. Chr. K.), ‘ Ueber die Entstehungszeit des Buch
Henoch’ (Zeitschr. D. M. G. vi. 1852, pp. 87-91); Schriftbeweis
(2nd ed.), 1. 420-423 ; Die heil, Schrift N.7.’s zusammenhéngend
untersucht, vii, 2, pp. 205 sqq. Hofmann regards Enoch as the
work of a Christian writer of the second century ἃ. Ὁ. His chief
‘contribution to the understanding of Enoch is his correct inter-
pretation of the seventy shepherds in 89-90.
' Dutimann, Das Buch Henoch iibersetzt und erklart, Leipzig,
: 1853. This edition at once displaced the two that preceded
: it, corrected their many ungrammatical renderings, and furnished
‘an excellent translation of a text based on five MSS. So much,
‘however, has been done in the criticism of Enoch since 1853 that
‘the need of a new edition was imperatively needed alike in respect
of the text, translation, interpretation, and criticism of the book,
‘As for the translation some of the renderings are grammatically
impossible; and as regards his interpretation of the book, this
has been pressed and strained in order to support the critical
views which he then held but which he has long since abandoned.
His critical views indeed have undergone many changes, but
these undoubtedly are in the right direction.
In his edition of 1853 Dillmann insisted that the book pro-
‘ceeded from one author, with the exception of certain historical
additions, 6-16 9112-17 93 106-107, and of certain Noachic inter-
‘polations, 547-55? 60 65-69%, and also of 20 70 75% 829-2
108.
| In 1860 in Herzog’s 1..- 1, ed. 1, vol. xii. 808-810, and
“in 1871 in Schenkel’s Bidel-Lew. iii. 10-18, he recognized the
separate authorship of 37-71 and asserted with Ewald its priority
to the rest of the book,
In 1883 in Herzog’s &.-H., ed. 2, vol. xii. 350-352 he
abandons his original standpoint so far as to describe the
Book of Enoch as a mere ‘ combination of the Enoch and Noah
writings’, and concedes that 37—71 are later than the rest of the
book, His final analysis is as follows. (1) 1-86 72-105, with
the exception of certain interpolations, form the groundwork
and were composed in the time of J. Hyreanus. (2) 37-71,
XXXli | The Book of Enoch
together probably with 17-19, were written at latest before 64 B, ¢
(3) The Noachie fragments 63-8 81:-8 97 101: 1! 20 89124 54755
60 65-69% 106-107. (4) 108. 4
~ See also Zeitschr. D. M. G., 1861, pp. 126-181, for a criticism
by Dillmann of Volkmar’s theory,
JELLINEK, Zeitschr. 1). M. G., 1858, p. 249.
GILDEMEISTER, Zeitschr. D. M. G., 1855, pp. 621-624, gi a
the Greek fragment of Enoch from the Codex Vaticanus (Cod. ΟἹ r.
1809) and discusses the relative merits of the Greek and Bthiog pie
versions. .
Ewatp, Adhandiung tiber des dthiopischen Buches Henokh
Entstehung, Sinn und Zusammensetzung, 1855 ; History of ely
v. 345-349 (translated from the German). It was the merit of
Ewald first to discern that Enoch was composed of sev eral
originally independent books. It is, in fact, as he declares,
‘the precipitate of a literature once very active which revolved
- round Enoch’ (/ist, v. 349). Though this view was at
once assailed by Késtlin and nearly every other critic since, its
truth can no longer be denied, and Holtzmann’s declaration that
‘the so-called groundwork (i. 6. 1-37 72-105) is mp
a whole series of sections, some of Pharisaic and others of Esse
origin’ (Lheol. Literaturzeitung, 1890, p. 497), was a notable sigt
of the return to Ewald’s view. But though future ee
must confirm Ewald’s general judgement of the book, it wil
just as surely reject his detailed analysis of its parts. His
scheme is— a
(1) Book I, 37-71 (with the exception of Weta ns),
cire. 144 B. c. *
(2) Book II, 1-16 811-4 84 91-105, cire. 135 B. c. 4
(3) Book III, 20-36 72-90 106-107, cire. 128 ».c.; 108
later. a
(4) Book IV, the Noah book. 6?-§ 81-8 97 101-3, τι, 22b 17... ν
547-55? 601-10, 34, 25 646915, Somewhat later than the forme!
(5) Finally the editing, compressing, and enlarging of t
former books into one vol.
Introduction XXXiii
Wuissz, Die Evangelien-Frage, 1856, pp. 214-224. Weisse
ees with Hofmann and Philippi in maintaining-a Christian
uthorship of the book, but his advocacy of this view springs
fiom the dogmatic principle that the entire idea of Christianity
vas in its pure originality derived from the self-consciousness
Christ.
_ Késtiry, ‘ Ueber die Entstehung des Buchs Henoch’ (Theol.
whrb,, 1856, pp. 240-279, 370-386). Késtlin, as we have
ready remarked, contended against Ewald that the book of
noch did not arise through the editing of independent works,
out that by far the larger part of Enoch was the work of one
mithor which through subsequent accretions became the present
k, Though this view must be speedily abandoned, it must be
nfessed that the articles in which it is advocated are masterly
erformances, and possess a permanent value for the student of
noch,
HineEnren, Die jiidische Apokalyptik, 1857, pp. 91-184. This
ork, like that of Késtlin, is of lasting worth and indispensable in
he study of Enoch. We cannot, however, say so much for the
onclusions arrived at. Many of these are, in fact, demonstrably
rong. According to Hilgenfeld, the groundwork consists of
--16 20-36 72-105 written not later than 98 3.c. The later
ditions, i. 6. 17-19 87-71 106-108 are the work of a Christian
nostic about the time between Saturninus and Marcion. There
e no Noachic interpolations.
There is no occasion to enter on the, for the most part, barren
lemic between Hilgenfeld and Volkmar on the interpretation
nd date of Enoch, to which we owe the following writings
f Hilgenfeld :—‘ Die jiidische Apokalyptik und die neuesten
orschungen’ (Zeitschr, f. wissenschaftl. Theol., iii. 1860, pp. 319-
84) : ‘Die Entstehungszeit des urspriinglichen Buchs Henoch ”
. 7. w. Theol., iv. 1861, pp. 212-222) : ‘Noch ein Wort ἅδον das
uch Henoch’ (Z. f. w. Theol., v. 1862, pp. 216-221). In
. f. w. Theol., xv. 1872, pp. 584-587, there is a rejoinder to
ebhardt (see below).
1870 6
XXXIV The Book of Enoch
Votkmar, ‘ Beitrige zur Erklirung des Buches Henoch 4
(Zeitschr. 1). M. G., xiv. 1860, pp. 87-184, 296) : ‘ Einige Bemer-
kungen iiber Apolkelyptile’ ἐδδ εάν, jf. w. Theol., iv. 1861, pp. 111.
186): ‘Ueber die katholischen Briefe und Henoch’ (iv. 1861, )
pp. 422-486 ; v. 1862, pp. 46-75). As Hilgenfeld reckoned the ©
periods of the Seventy Shepherds at seven years each, starting”
from 588 B.c., and thus arrived at 98 8. c., Volkmar started
from the same anterior limit and reckoned each period at ten
years. He thus found the entire rule of the shepherds to last 4
700 years or, through certain refinements, peculiarly Volkmarian, —
720 years, and so arrived at the year of Barcochab’s rebellion ’
A. Ὁ. 1832—a year which has exercised a strange fascination over -
him and has been fatal to his reputation asa critic. Thus Enoch
was written 185 δ Ὃ. It was the work of a disciple of Akiba, and ~
was designed to announce the final victory of Barcochab. Volkmar
restated his theory in an essay: Eine Neutestamentliche Ent-
deckung, Ziirich, 1862. His views have received more attention
than they deserved through the rejoinders of Hilgenfeld, Dill-
mann, Langen, Sieffert, Gebhardt, Drummond, and Stanton.
Guicur, Jiidische Zeitschr. 7. Wissensch. und Leben, 1864-1865,
pp. 196-204. This article deals mainly with the Calendar in
Enoch, I have adopted one of his suggestions in 10*. ᾿
Laneen, Das Judenthum in Palistina, 1866, pp. 35-64.
Langen regards Enoch as an early but highly composite work
put together in its present form about 160 8.0. (pp. 86, 64), and
emanating from orthodox and patriotic Judaism as a protest ;
against heathen religion and philosophy.
Sterrert, De apocryphi libri Henochi origine et argumento,
Regimonti, 1867. Sieffert (p. 8) takes the groundwork to be
1-16 20-86 72-82 91-105, written by a Chasid in the age
of Simon the Maccabee (pp. 11-13): 83-90 is a later addition
about the year 108 8. c., and 17-19 387-71 106-108 are of Essene
origin and composed before 64 8. c. (pp. 27-29). |
Hoxrzmann, Geschichte des Volkes Israel, 1867, vol. ii, pp. 201,
202. . ᾿
Introduction XXXV
Hatkvy, ‘ Recherches sur la langue de la rédaction primitive
du livre d’Enoch’ (Journal Asiatique, 1867, pp. 852-895). This
Ν μοὶ interesting essay sought to prove that Enoch was originally
_ written i in Hebrew. Unhappily the writer lost much time over
"passages which better MSS. show to be mere corruptions of the
“text. I have given several of the most probable of Halévy’s
suggestions in my Notes.
Paitiert, Das Buch Henoch, sein Zeitalter und sein Verhdltniss
zum Judasbriefe, Stuttg. 1868. This writer agrees with Hofmann,
Weisse and Volkmar, in regarding the book as post-Christian. He
thinks it was written in Greek by one author, a Christian, about
A.D. 100. It is notable that all the four writers, who assign
a post-Christian origin to the book, have done so for dogmatic
_ reasons.
Wirricuen, Die Idee des Menschen, 1868, pp. 63-71 ; Die Idee
des Reiches Gottes, 1872, pp. 118-133, 145-150, He sees the
primitive work in 1-5 17-19 21'-54° 55%-59° 61-64 6956.
711-825 881. 0111, 18,19 92 94-105; while he discovers later
additions in 6-16 93 9112-7 106—-107; still later additions in
20 54755? 60 65'-69% 70 82°, and the latest in 108.1
GrpHarpt, ‘Die 70 Hirten des Buches Henoch und ihre
Deutungen mit besonderer Riicksicht auf die Barkochba-
Hypothese’ (Merx’ Archiv fiir wissenscha/tl. Erforschung des
A. T. 1872, vol. ii. Heft ii. pp. 163-246). In this most trenchant
criticism of the different explanations of chaps. 89-90 the writer
carefully refrains from advancing any theory of his own. Nay
more, he holds it impossible with our present text to arrive at a
true interpretation of the author’s meaning. But this writer’s
despair of a true interpretation is over-hasty and his condemnation
of the text is unwarrantable.
Anegr, Vorlesungen iiber die Geschichte der Messianischen Idee,
1873, pp. 838-84.
Vernes, Histoire des Idées Messianiques, 1874, pp. 66-117,
264-271. These sections are composed mainly of a French
1 The above details regarding Wittichen are due to Martin,
ο 2
XXXV1 The Book of Enoch
translation of Dillmann’s German version. Vernes thinks that the
earliest part of Enoch was written in Aramaic by a contemporary
of J. Hyrecanus ; and that the Parables spring from a Christian
‘and Gnostic circle about the close of the- first century a.D.
:
(pp. 264 sqq.).
Kuenen, Religion of Israel, 1874-1875, iii. 265, 266 (translated
from the Dutch Edition of 1869-70).
Tipeman, ‘De Apocalypse van Henoch en het Essenisme’”
(Theol. Tijdschrift, 1875, pp. 261-296). Tideman regards the
book as proceeding from different authors living at different |
periods. His analysis is as follows :— .
(1) The oldest book: 1-16 20-36 72-82 93 9112-19 92 94-105,
from the hand of a Pharisee in the early times of the Maccabees
153-135 B.c.
(2) The second book: 83-9119, from an Essene writer who}
added it to the older book 134-106 8.0. '
(8) The Apocalypse of Noah: 17-19 41°-® 481, 2 44. 547-55?
59-60 65-697° 70 106-107, from an author versed in J ewish
Gnosticism a.D. 80.
(4) The Parables (with the exception of the Noachic interpola
tions), written by a Christian in the days of Domitian or Trajan,
when the Christians were persecuted and the Romans were at war
with the Parthians, a.p, 90-100.
(5) Chapter 108 by the final editor of the book, a Christian
Gnostic of the type of Saturninus, a.p. 125.
Christian interpolations are found in 9088 105.
Tideman thinks that we have in the Parables a combination of
the thought that the Messiah is to be a man in the clouds (Daniel),
and of the doctrine that he was to proceed from the community, -
1 En. 90% Ὁ,
Drummonn, The Jewish Messiah, 1877, pp. 17-73. Drum- |
mond gives a concise and able review of the work of former
critics on Enoch. He rightly approves and further enforces”
Hofmann’s interpretation of the seventy shepherds as angels. |
He agrees with the limits assigned by Tideman to the oldest
| Introduction XXXVI
᾿ book in Enoch; but concludes, against Hilgenfeld and Tide-
| man, that the Parables could not entirely be the work of a
| Christian ; for if they were such, there would undoubtedly
|e been some reference to the crucified and risen Christ such
spe Wve find in Test. Levi 44+. The difficulties of the case are
1 met, he believes, by supposing that a Christian Apocalypse has
“deen worked into the tissue of an earlier Jewish production, and
- that all the Messiah passages are due to the former. His chief
- arguments are: (i) the title ‘son of a woman’ could not have
_ been applied by a pre-Christian Jew to a supernatural Messiah ;
Ξ (ὦ a consistent text is possible by an omission of the Messiah
_|passages, a text also which answers to the title placed at the
4 beginning of each Parable ; (iii) the closing chap. 71 confirms this
\view where in the description of a Theophany there is no
| mention of the Messiah and the title ‘Son of Man’ is applied
to Enoch; (iv) the Book of Jubilees, though using Enoch
extensively, does not cite the Messiah passages.
| Of these arguments the only one that can still be maintained
with any show of reason is (ii), and this in itself will have no
_ weight if we bear in mind the want of logical sequence and the
: frequent redundancy characteristic of Semitic writings generally
; and of Jewish apocalypses in particular. Moreover, in no in-
z ἢ stance that I am aware of does ariy superscription in Enoch give
an exact account of the chapters it introduces.
een a
- Havsraru, Neutestamentliche Zeitgeschichte, Erster Theil,
8rd ed., 1879, pp. 185-189, 191-198. The oldest book,
1-86 72-105, is referred to the time of J. Hyrcanus. The
Parables, with the exception of the Noachic interpolations,
were probably composed in the reign of Herod the Great.
Hausrath thinks that the Messiah-passages may have won
- somewhat of a Christian colouring in the process of translation
from Hebrew to Greek and Greek to Ethiopic by Christian
hands.
᾿ς Lapstvs, art. ‘Enoch’ in Smith and Wace’s Dictionary of
_ Christian Biography, vol. ii, 1880, pp. 124-128. . (1) The oldest.
XXXVIil The Book of Enoch
book dealt with the Heavenly Luminaries, 17-19 21-36 72-79
82, in which Enoch appears as a teacher of such higher wisdom.
This, however, is an unhappy synthesis; for the demonic doctrine
of 17-19 connects it peculiarly with the Noachic interpolations, —
while its Greek colouring as strongly disconnects it with the
ultra-Jewish 72-79 82. (2) In the second book, 1-16 80-81
83-105, which never existed independently but only as an_
expansion of the former, Enoch is represented as a preacher of
righteousness. This book belongs to the reign of J. Hyrcanus.
(3) The Parables, written under the later Maccabeans or the
Herods. (4) Noachic interpolations 547-55? 607-® 65-681 and
probably 101~®: 22> 412-9 43-44 59 695 ° 106-107. Other inter- .
polations and additions 20 108.
This article forms a valuable contribution to the criticism
of Enoch, and I welcome it all the more gladly as I arrived ~
at many of its results before I was acquainted with it.
Westcorr, Introduction to the study of the Gospels, 1881,
6th ed., pp. 99-109; Gospel of St. Johu, 1882, p. 34. π᾿
the former work this writer recognizes the probability of the
different sections of the book as proceeding from different
authors, yet he essays the impossible task of moulding their
conflicting features into one consistent whole. In the latter |
work Dr. Westcott asserts that the title in Enoch is ‘A Son
of Man’; but wrongly; for it is as definitely ‘The Son of —
Man’ as the language and sense can make it. The being so
named, further, is superhuman, and not merely human as
Dr. Westcott states. ;
Scuoppre. The Book of Enoch translated with Introduction
and Notes, Andover, 1882. The introduction is interesting and —
the account of the bibliography though incomplete is helpful, —
but the arrangement of the text and notes in this edition —
is most inconvenient. The translation is made from Dillmann’s —
Ethiopic text. But the work as a whole is unsatisfactory. —
All Dillmann’s slips and inaccuracies, with one or two excep tions,
are perpetuated. . Dr. Schodde’s analysis of ; Enoch is :—
pee ΥῪ Oe ΟΡ
Introduction ΧΧΧΙΧ
4 i, The cede 1-36 72-105, before the death of Judas
- Maccabaeus.
2 ii, The Parables 37-71, between 37—4 B.c.
| iii, Noachic interpolations 547-552 60 65-69% 106-107.
| He thinks it probable that 20 70 75° 82°-*° 931-14 are also
interpolations.
| Wresgrer, ‘Ueber die Form des jiidischen ἜΤΕΙ um die
Zeit Jesu’ (Beitrdge zur richtigen Wiirdigung der Evangelien,
1869). We have here an interesting and valuable discussion
_ of the Calendar in Enoch.
é ‘Zur Abfassungszeit des Buchs Henoch’ (Zeitschr. D. M. G.,
1882, pp. 185-193). Wieseler assigns the Parables no νῷ
than the rest of the book to the reign of J. Hyrcanus.
| Scutrer, 4 History of the Jewish People in the Time of
_ Jesus Christ (translated from the second and Revised Edition
i the German), vol. ili, div. ii, pp. 54-73, 1886. This is
a most judicious statement of the results already attained by
criticism. In accordance with these Schiirer divides the
book into three parts: (1) ‘the original writing’ 1-36 72-105,
_ written in the reign of J. Hyrcanus; (2) the Parables, written
in the time of Herod the Great; (3) the Noachian Frag-
_ ments, 54755? 60 65-69%, and probably 106-107. 108 is ἃ later
addition. He is careful, however, to remind us that the
‘ original writing is composed of very heterogeneous elements ’.
While he rightly dismisses as idle all attempts to introduce
chronological exactness into the interpretation of the Seventy
Shepherds, he thinks there can be no doubt as to where the
_ different periods are intended to begin and end. It was Schirer
who was the first to recognize the validity of Hoffmann’s
interpretation of the Shepherds and to give it currency. This
article concludes with a very full list of patristic passages re-
ferring to Enoch and with an excellent bibliography of the
literature. In his third edition, 1898, pp. 192-209, he maintains
the same position.
Sranton, Zhe Jewish and the Christian Messiah, 1886, pp.
xl The Book of Enoch
44: 64, 189-140, 142, 158, 170-175, 286, 305, 811-315, 332,
335, 847.
The- analysis of the book given in Schiirer is adopted also”
here. Dr. Stanton’ agrees likewise with the generality of
critics in assigning the first part, i.e. 1-36 72-105, to the reign
of J. Hyrcanus. The Parables must, he thinks, be ascribed to
a Jewish Christian or to a Jew influenced by Christian ideas.
The fragments of a lost Apocalypse of Noah are probably
891. 28 54755? 60 65-69%.
Reuss, Gesch. der heil. Schriften des A. T.’s, δὲ 498-500.
Ho.tzMann, Hinleitung in das Ν, T., 1886, 109, 110,
Friepiies, Das Leben Jesu Christi des Erlosers, 1887, pp. 126-
151. Friedlieb divides the book thus: 1-36 37-64 70-71 72-
82, the original work by one and the same author, composed —
between 141 and 180 B.c. 65-69 are by a second writer; 88--
105 by a third, writing between 129 and 125 B.c. The two |
appendices 106-107 and 108 are perhaps by the final editor.
1
Hoxrzmann (Oskar), in Stade’s Geschichte des Volhes Israel,
ii. 1888, pp. 416-429, and 483-490. He resumes, but with
more success, the principle laid down by Ewald. He sees in
1 Enoch a whole literature made up of independent fragments —
which, however, form a complete whole though often mutilated in |
their existing condition. He distinguishes thus not merely the
five constituent books, but even their subdivisions as sections
of varied origin. In Book I, for instance, he reckons four
sections: (i) 1-5, Introduction, of the date of the early Mac-
cabees. (11) 6-11, Two narratives, of the same date. (iii) 12-16.
(iv) 17-86, Enoch’s journey to the hidden places of the earth.
This last section contains various accounts dealing with the
same theme, and some fragments about the revolution of the
stars are interpolated in it. He separates also the Apocalypse
of Weeks in Book VY. It is earlier than 20 8.c. The rest of that
book goes back to the time of the struggle between the Pharisees
on one side and the Sadducees and Hasmonaeans on the other,
1 The above details are due to Martin.
Introduction xli
| with some Christian insertions at the end. The whole work ends
with an appendix containing a Noachic fragment 106-107, and
a later addition 108. These views on the whole were on the
_ right lines, but did not meet with immediate acceptance.
\. Prixrperer, Das Urehristenthum, 1887, pp. 310-318. This
“Writer accepts the traditional view with regard to the ground-
work, and approves of Drummond’s theory as to the origin of
εῚ
ἷ
the Messiah-passages in the Parables. This theory he seeks
_ further to substantiate, but without success.
3
᾿ς BALDENSPERGER, Das Selbsthewusstsein Jesu, 1888, pp. 7-16.
This writer assents to the traditional view and date of the
groundwork. The Parables he assigns to the years im-
ἢ mediately following on the death of Herod the Great. He
_ believes there are many references to the Romans in the
ἢ τυ. and that Augustus and Herod are designed under the
phrase ‘the kings and the mighty ’.
a _ SatMon, Introduction to the N. 1., 4th ed., 1889, pp. 527,
538,
Perer, Le Livre d’Hénoch. Ses Idées Messianiques et son
_ Eschatologie, Genéve, 1890. This is δὴ interesting little
treatise, but by no means free from blemishes, The Parables
are pre-Christian, and the traditional view and date of the
Γ᾿ are here reproduced.
Deanu, The Pseudepigrapha, 1891, pp. 49-94. This is a
"praiseworthy attempt to popularize a knowledge of these
works. The writer assigns the traditional groundwork to
: ΤᾺ years 153-130 8.0., and regards the Parables as written
a few years later. Many of this writer’s statements on the
theology and influence of 1 Enoch are to be taken with extreme
caution.
j Tomson, Books that influenced our Lord and His Apostles,
1891, pp. 95, 103, 108, 225-248, 389-411. Mr. Thomson’s
- analysis is as follows :—
"
1 The above details are due to Martin.
πα τ ects pean
xii The Book of Enoch
(1) Book of the Parables and the Book of the Weeks, 37—7 na
91°99, written about the year 210 B.c.
(2) Noachic Fragments, 60 65-6974,
(3) Book of the Fall of the Angels and of the Luminaigl
1-386 72-91" 100-107, written not later than 160 8.0. |
(4) 108. Ἷ
Mr. Thomson’s chief ground for regarding 37-71 as νοὶ
oldest Section is derived from the presence of the Noachie
interpolations. As he believes that these interpolations are
confined to this Section, he infers that 87—71 is therefore the
oldest and that 1-36 72-91 were not yet in existence. Even if
Mr. Thomson were right in his facts, quite another conclusion
would be possible. But this writer’s premises are without
foundation. Interpolations are found in every section in Enoch
and numerously in the sections which Mr. Thomson regards as
free from them. It cannot be said that this book contributes
much to the better interpretation of Enoch, and this is all the
more to be deplored as its author obviously possesses abundant
ability for the task.
CHEYNE, Origin of the Psalter, 1891, pp. 22, 875, 412—
414, 428-424, 448-449, and about fifty references besides,
‘Possible Zoroastrian Influences on the Religion of Israel,’
Expository Times, 1891, p. 207. Dr. Cheyne accepts pro-
visionally the traditional division of Enoch into the ground-
work, Parables and Noachic fragments, and regards the Parables
as pre-Christian. He deals mainly with the dogmatic teaching |
of the book and its place in the development of Jewish religious
thought, and points to the Essene and Zoroastrian elements which
have found a place in it.
Dr Fayz, Les Apocalypses juives, Paris, 1892, pp. 28-38, 205—
216.
Lops, Le Livre d’Hénoch, 1892, reckons in the original work
1-16 (with certain Noachic interpolations in 6-8) 21 86 72-
82 901-11 94-105.}
a τον
1 The above details are due to Martin.
Ε
᾿ Introduction xliii
| Cuartzs. The Book of Enoch, translated from Professor
; |Dillmann’s Ethiopic Text, emended and revised in accordance with
ὃ Αι λονίο uncollated Ethiopie MSS. and with the Gizeh and other
: Greek and Latin Fragments, Oxford, 1898.
| CiemEN, Theologische Studien und Kritiken, 1898, pp. 211-
227, ‘Die Zusammensetzung des Buches Henoch.’ He
a ~ emphasizes the varied traditions’ represented by the different
~ portions of the book, These twelve traditions the ‘author of
_ the book ’ either found committed to writing or he collected them
Wein oral transmission. The earliest go back to 167 B.c., the
: latest to 64.8.c. These traditions are (1) 1-5, (2) 6-11, (3) 12-
16, (4) 17-19, (5) 20(?)}-36, (6) 37-69, with some interpola-
- tions, (7) 70-71, (8) 721-911 18 et sqq.(?), (9) 92 98 9112-1"
94-105, (10) 106-107, (11) 108, (12) the Noachic fragments
δ4:. δῦ5 60 651. 6955, The author found already existing in
‘| a written form (9) (11) (12), probably (3), and perhaps even (6).
ξ ΟἸδπιθα lays great stress on the changes of person as betraying
qithe composite character of the work.!
}
“~
2
- ΒΒ, ‘Das Buch Henoch’ (Die Apokryphen und Pseudey-
— graphen des A. T., Kautzsch, vol. ii, 1900, pp. 224-230). Beer
_ thus divides the x; —
: (1) 1-5, a work complete in itself and yet forming an intro-
% - duction i in the form of an apologia to the whole book.
(2) 6-11 comprise two different traditions interwoven. The
A arden of the former is the revelation of mysteries, and the
_ judgement by the Flood: that of the latter is the fall of
the angels, their punishment, and the wickedness of the giants.
The blending together of the two traditions was made easier by
the fact that they both alike dealt with the leading astray of
the angels by the daughters of men. This fragment, thus
surviving in two mutilated groups, has been drawn from a
larger cycle of legends which grew up around the name of Noah.
_ The two groups might be distinguished as follows (a) : 65». ὃ 7°~®
86 91-5, 9-11 104 112 and (J) 71» 81:-ὃ 98-8 101-8,
1 The above details are due to Martin.
ΤῊΝ The Book of Enoch
(3) 12-16. These chapters had originally nothing to do with
6-11. They spring from the Enoch cycle, whereas 6-11 spring
from the Noah cycle.
(4) 17-36 likewise belong to the Enoch cycle, and contain two
accounts which narrate the same journey in different words,
17-19 and 20-36. Possibly, however, 20 was composed after the -
other chapters. This Section cannot be shown to depend directly i
on 12-16 or 6-11. 4
(5) 87-71. This Book, dealing with the Messiah, is nearer to
the ruling idea of chapter 1, which centres round the Messianic
account of the last times. The Book is not a single homogeneous |
.
,
ἡ
‘
é
!
work in its present form, as it contains Noachie interpolations —
and other distinct documents. Thus in 40? we have ‘the angel
who went with me’, while in 40° we have ‘the angel of peace’ ;
the Messiah bears the name of the ‘Elect One’ in 45 and 49,
but that of ‘the Son of Man’ in 46 and 482-7. Parallel with
the use of these names is the title of the two angels who are
commissioned to rss the visions. For instance, the ‘angel
who went with me’ explains that of the Son of Man, 467; the
‘angel of peace’ explains that of the Elect One, 52°. ‘Beal
questions whether these two names and two angels do not.
suggest two different texts in the Parables. There is the same :
doubt as to the authenticity of the passages dealing with ΡΠ γϑίοαὶ.
phenomena which are inserted in this Section. These chapters,
though like 17-86 betraying a duplicate origin, are not the
continuation of those chapters. 87 begins anew and introduces
Enoch as a hitherto unknown person. The physical secrets are
common to 83-36 and the Parables, but the title ‘Lord of
Spirits’ is peculiar to the latter. 6-11 do not even mention
Enoch’s. name, while 1-5 and 12-16 recount not visions, but
an actual journey of Enoch. These chapters therefore are all
of distinct origin from 37-71.
(6) 70 and 71 belong to an independent tradition, for in 714 |
Enoch is identified with the Son of Man. This Section is,
however, connected with the Parables, as the Messiah is here
also, in 701, called the Son of Man, but not with 12-16, as 71
would be merely a useless repetition of 14—a description of
od’s habitation.
ἢ (7) 72-82. Chapter 80 gives us the somewhat artificial con-
_ nexion by which ‘the writer’ has joined on this treatise on
ἔπ stars to a book on the Messianic kingdom: the fair order
described in 72-82 will change in the days of the sinners. This
_ Section has not come down to us in its original condition. 76-77
‘deal with the winds, the points of the compass, &c., though these
subjects have not been promised in 72+. Moreover, 791- and
8521: ὁ each form a conclusion : 82929 is incomplete, and ought
to come before 79. Despite the partial resemblance in the sub-
ject, especially in regard to the second source of 17-86 (=21-36),
] 2 -82 is not, at least in its original form, by the same author as
21-86. For instance, the function of Uriel in 721 agrees with
that in 20? 21°; but Uriel writes for Enoch, 884, while Enoch
_ writes himself, 743,
(8) 88-108. This part is quite in harmony with the subject
_ proposed in 11. Beer reckons in this Section six fragments more
or less distinct: first, 83-84; second, 85-90; third, the Apo-
‘ealypse of Weeks, 92 931-14 9112-17, sacl! the admonitions,
91111, 17,18 94-105; fifth, 106-107; sixth, 108. The Messiah
Ἶ oceurs in 9031, 88. but not at all in 1-86 or 72-82. This Messiah,
"sprung from Abraham, is not the Messiah of the Parables, who
_ isa heavenly, pre-existent being.
᾿ς Finally, Beer thus assigns the various passages to their different
sources: A, from the Enoch cycle, (1) 1-5, (2) 12-16, (3) 17-19
Y (4) 20-26, (5) 37-69, (6) 70-71, (7) 72-82, (8) 88-84, (9) 85-
90, (10) 92 981-14 912-17, (11) 911-|1 94-105, (12) 108. OF
_ these (5) and (7) may be subdivided, as above. B,from the Noah
eycle, (13) 6-11, (14) 391 35 541. 653 60 65-69”, (15) 106 107.
Martin, Le Livre d’Hénoch traduit sur le teate é&hiopien,
1906. This scholar (see pp. Ixxxviii—xevii) designates the Book
οὗ Enoch as a mosaic composed of nine or ten distinct works or
traditions emanating from the Enoch cycle. These are 1° 1-5 ;
2° 6-16 20-36, before 166 B.c.; 3° 17-19, before 166 B.C. ;
4° 37-69, 95-78 B.c.; 5° 70-71; 6° 72-82, before 180 8.0.;
Ε
| Introduction xlv
a
| i
6
eles δ ν
:
xlvi The Book of Enoch '
7° 83-90, 166-161 B.c.; 8° 91-105, 95-78 5.0. ; 9° 93 9115:τ'
before 170 a.p.; 10° 108, before 64 8. c. ᾿
A certain smn of strange elements have been incorporated
into most of the above works: 1° various fragments, 41°-§ 431-2 :
44 59 607-10, 11-23, 24, 25 § 923 77 8] 89%» 9015 9111 105°; perhaps —
also 52* 68!—from the Enoch eycle (with the exception of 105%) ;
2° fragments from the Noah cycle, 10!~* 891-35 547-55? ΤΙ ᾿
65-697° 106 sq.
There are many ingenious suggestions in Professor Martin's.
Commentary, some of which I have adopted with due recognition,
§ 12. Tue pirrerent ELemEents IN THE Book or ENocn,
The Book of Enoch was intended by its final editor to consist
of five Sections, like the Pentateuch, the Psalms, Proverbs,
Sirach, and many other Jewish works (see p. lxiv). These consist —
of 1-86 37-71 72-82 83-90 91-108. Behind this apparently
artificial division lies a real difference as to authorship, system
of thought, and date. When I edited my first edition of Enoch
in 1893 it was necessary for me to go at great length into the
differentiae marking these divisions, since the accepted criticism .
of the day regarded 1-36 72-104 as forming the groundwork, and
proceeding from one and the same author. Since that date this.
impossible hypothesis has vanished from the field of criticism.
My task here is, therefore, no longer of a polemical nature, but
simply to determine so far as possible the extent, character, and
date of the various independent writings embodied in this work.
The various Sections will now be dealt with in the order of their
occurrence. + Soa
Fragments of the Book of Noah. But before we enter on the!
criticism of the various elements in the book, we should observe
first of all that it contains fragments of an earlier work—entitled
the Book of Noah. Of the existence of this book we know
independently from the Book of Jubilees, 1018 212°, and later
sources. But even if we had possessed no independent reference
to such a book, we could have had no doubt as to its existence;
for the contents of chapters 60 65-69% prove conclusively that
4
Introduction — xivii
‘|
_ they are from this source; also 106-107. Furthermore, 6-11}
are derived from the same work. These latter chapters never
refer to Enoch, but to Noah. Moreover, where the author of
Tubilees in 72°-%5 describes the laws laid down by Noah for his
: children, and Noah’s accounts of the evils that had brought the
Flood upon the earth, he borrows not only the ideas, but at
_ times the very phraseology of these chapters. Finally, we may
_ observe that chapters 88-89! presuppose a minute acquaintance
with chapter 10. 54’-55? probably belong to the same source.
The Noachie fragments preserved in this book are thus: 6-11 54-55?
60 65-69" 106-107.
; These facts throw some light on the strange vicissitudes to
_ which even the traditional legends were subject. Thus it would
appear that the Noah saga is older than the Enoch, and that
the latter was built up on the débris of the former.
Having now disposed of the earlier materials utilized by the
_ writers of the different Sections of Enoch, we shall now proceed
to deal with the five Sections or Books in the order of their
_ occurrence,
Srotion I. 1-36. We have already seen that 6-11 belonged
originally to the Book of Noah; 12-16, on the other hand, are
ἃ vision or visions of Enoch in which he intercedes on behalf of
Azazel and the Watchers. These visions are preserved in a
_ fragmentary form, and not in their original order—a fact which
‘is most probably due to the editor of the whole work, since the
‘same dislocation of the text recurs in 78-80 and 91-93. The
_ original order of 12—16 was, so far as the present fragmentary
meno goes: 147... 13!-* 185 12° 1384-1 147-16? 124-8 || 163-4,
— 121-? is an editorial introduction.
_ This portion of our text began obviously with the words: 141
The book of the words of righteousness, and of the reprimand
1 Even these chapters are composite; for they are a conflation of two distinct
_ eycles of myths relating respectively to Semjaza and Azazel (see later under
_ the text, pp. 13-14 notes), and this conflation was anterior to the date of the
_ Dream Visions, which presuppose the existence of these chapters in their present
form, or at all events of chapter 10.
|
|
|
;
q
xlvili The Book of Enoch
of the eternal Watchers.’ Then came a request on the part of
Azazel that Enoch should intercede for him. This request was
acceded to on the part of Enoch, who in a vision received God’s
judgement on Azazel. But both the request and the vision are
lost. In 13!~*, however, the answer to Azazel’s request is given
in the divine doom announced by Enoch, Next Enoch is besought
by the Watchers to intercede for them, 13° 12° 18: There-
upon Enoch has a vision regarding them, 188, which he recounts:
to them, 183-10 142-16%. Finally the Section closes with the
message of doom, which Enoch is bidden to take to the Watchers,
16°-*, Of 16°‘ there is a doublet, 124~®, which is more original
than 16°,
17-19 stand by themselves, exhibiting, as they do, strong
traces of Greek influences in their description of the underworld,
and yet showing a close affinity to 20-36, since 1856: is a doublet
of 241-8, 1811 of 217-19, 1812-16 of 211-6; 192, moreover, reflects
the same view as 101+,
20-36 come apparently from one and the same author: the
functions ascribed to the archangels in 20 are tolerably borne out
in 21-86. But since only four of the seven archangels mentioned
in 20 are dealt with in 21-36, it is possible that a considerable
passage was early lost.
1-5 now call for treatment. These chapters are connected in
phraseology with every section of the book save 72-82. (See
p- 2 sq.) Thus the phrase ‘he took up his parable’, 1%,
suggests a connexion with 37-71, but this may be a mere
coincidence, since the writer is here consciously influenced by
Num. 23-24, where the phrase recurs several times. These
chapters, moreover, appear to be of composite origin, 2-5 seem
to be a unity. But I see no satisfactory solution of the problem.
To sum up. 1-36 may be analysed into the following in-
dependent elements, 1-5 6-11 12-16 17-19 20-36. When
the Book of Jubilees was written we shall see that 6-386 had
already been put together.
Suction II. 387-71. As all critics are now agreed that the
Parables are distinct in origin from the rest of the book, I will
Introduction xlix
_ simply refer the reader here to p. 65 sq., for some of the grounds
_ for this conclusion.
. 37-71 have been handed down in a fragmentary condition,
and many of the problems they suggest can only be tentativel y
“solved or merely stated.
‘| 37-71 consist in the main of three Parables, 38-44 45-57
58-69. These are introduced by 37 and concluded by 70, which
Aeseribes Enoch’s: final translation in terms of that of Elijah.
᾿ 71, which contains two visions received in his lifetime, belongs
“to one of the three Parables. We have already seen that 547
é 5? 60 65-69” are interpolated from the ancient Book of Noah.
é Behind the Parables there appear to lie two sources, as Beer
Oe ected though he did not work out his suggestion. The one
‘was the ‘Son of Man’ source, in which the angelic interpreter
was ‘the angel who went with me’: i.e, 403-7 46-487 523+
614 627-63 6975-29 70-71, and the other ‘the Elect One’
‘source, in which the angelic interpreter was ‘the angel of
Mpeace’: i.e. 38-89 401-", 8-10 411-2, 9 45 488-19 50-5 21-2 5-9
53-54" 55°57 61'-* 18 621, See pp. 64-65.
a
᾿
Sxotion III. 72-82. Chapter 72 introduces ἃ scientific
treatise. In this treatise the writer attempts to bring the many
‘utterances in the O.T. regarding physical phenomena into one
‘system. The sole aim of his book is to give the laws of the
heavenly bodies, and this object he pursues undeviatingly to 791,
wwhere it is said that his treatise is finished. Through all these
chapters there is not a single ethical reference. The author’s
interest is scientific, and, like the author of Jubilees in 652-86. he
upholds the accuracy of the sun and stars as dividers of time,
742, And this order is inflexible and will not change till the
liew creation, 721. But in 8058 the interest is ethical and
nothing else, and though it recognizes an order of nature, this
prder is more conspicuous in its breach than in its observance,
802-8 appears then to be an addition. Nor, again, can 81 belong
82. Whereas the blessing of 72-79 82 is for the man
who knows the right reckoning of the years, the blessing of 814
1370 d
] The Book of Enoch
is for the man ‘ who dies in righteousness’, 81 is of the nature |
of a mosaic and may come from the hand of the editor of the - |
complete Enoch. Finally 82 stood originally before 79% ‘Such
is the . .΄. sketch of every luminary which Uriel . . . showed —
unto me’, After the long disquisition on the stars in 82, the —
first words in 79! come in most appropriately ; ‘I have ἜΠΟΣ
thee everything, and the law of all the stars of the heaven is
completed,’ If 82 did not precede, these words could not be
justified, For like dislocations οἵ, 12-16 91-93.
Thus the original order of this Section was; 72-78 82 79. :
For a full discussion of this Section, and its independence of 1-36
and the knowledge it implies of the Calendar, see pp. 147-150,
Sxction IV. 83-90. This is the most complete and self.
consistent of all the Sections, and has suffered least from the
hand of the interpolator. For passages that have suffered in -
the course of transmission see 9019, which I have restored before
90"; also 89°, In 90, vv. 13-15 are a doublet of vv. 16-18.
83-90 is of different authorship from 6-36. (1) The descent ὶ
of the Watchers in 86!~ differs from that in 6, (2) The throne’
of judgement is in Palestine in 9030 26. but in the N.W, in the
midst of the Seven Mountains in 188 25°, (8) The scene of the
kingdom in 83-90 is the New Jerusalem set up by God Himself :
in 1-36 it is Jerusalem and the earth uxchanged though purified,
1018, 2°, (4) 88-90 are only visions assigned to Enoch’s earlier
and unwedded life: 6-386 are accounts of actual bodily transla-
tions and are assigned to his later life. If these two Sectic:s
were from one and the same author, and that an ascetic, exactly
the converse would have been the case. For other grounds see
p. 179 sq.
— Identity of authorship appears, therefore, to be impossible ;
but the similarities in phraseology and idea (see Joc. cit.) prove
that one of the authors had the work of the other before him.
Of the two Sections there is no room for doubt that 83-90 is
the later, .
Suction V. 91-104, Critical Structure. This Section is in
Introduction li
_ the main complete and self-consistent. It has, however, suffered
at the hands of the editor of the entire work in the way of
_ direct interpolation and of severe dislocations of the text. We
have already seen his handiwork in the case of 12-16 and 78-82.
The dislocations of the text are a remarkable feature in this
_ Section, and I cannot see any adequate explanation. The editor
‘incorporated an earlier work—the Apocalypse of Weeks—into
his text, 981-10 9112-1", the former part dealing with the first
seven weeks of the world’s history and the latter with the last
three. ‘Taken together these form an independent whole. But
this is not all. Since this Section is of different authorship from
_ the other Sections of the book it is obvious that it began originally
‘with 921, ‘Written by Enoch the scribe, ἕο. On 92 follows
911-1 18-19 as a natural sequel, where Enoch summons his children
to receive his parting words. Then comes the Apocalypse of
- Weeks: 931-1° 9112-17, Thus the original order of the book is
99 9] 1-10, 18-19 ggi-10 g]12-17 94.
Relation to 6-36. At first sight the evidence for the unity of
authorship of these two Sections is very great. They have many
phrases in common, In each there are references to the law, to
the eating of blood, and to the regularity of nature. There is no
hint of a Messiah in either. There are other resemblances, but
_ they are seeming and not real. On the other hand, in 6-86 the
‘Messianic kingdom is eternal, in 91-104 it is temporary, if the
Apocalypse of Weeks is taken to be a constituent part of 91-104.
‘In the former the final judgement is held before the establish-
ment of the kingdom, 1012 161, in the latter at the close of the
temporary kingdom (98: 10 911-10, Whereas the resurrection
ir 6-86 is a resuscitation to a temporary blessedness, 1011 25°,
in the latter it is not to the temporary kingdom spoken of in
911%, 14 968, but to one of eternal blessedness subsequent to the
final judgement, 100* ®, Whereas the resurrection in 6-36 is
a resuscitation in a physical body, in 91-104 it is a resurrection
in a spiritual body, 92% 4 1045 In the latter there is a resur-
rection of the righteous only: not so in the former. For other
grounds see p. 219 sq.
d2
lii The Book of Enoch
Relation to 88-90. In 91-104 the Messianic kingdom is
temporary in duration, but not so in 83-90: in the former the
final judgement is consummated at the close of the kingdom, in }
the latter at its beginning. In 91-104 there is a resurrection of
the righteous only; in 83-90 of the righteous and the apostate
Jews. The kingdom to which the righteous rise in 91-104 is ποῦ
the temporary kingdom on the earth but the new heaven, but in Σ
88-90 it is the Messianic kingdom on the earth. |
105. This chapter appears to be an independent fragment.
106-107. ‘These chapters have already been dealt with as”
part of the Book of Noah. |
108. This chapter forms an Appendix to the entire work,
added not by the editor but by a subsequent writer to confirm
the righteous in the face of repeated disappointment in their
——
expectations.
§ 13, Cuaracreristics AND DatEs OF THE DIFFERENT
ELEMENTS.
I will here deal with these elements in the order of their age.
Look of Noah. This book was, as we have seen already, laid
under contribution by the author of the Book of Jubilees and by
the general editor of Enoch. Part of it is embodied in 6-86,
and this part is presupposed as already existing by 88-90. Now,
since 83-90 cannot be later than 161 B.c., it follows that we have
here the terminus ad quem of this work.
6-36. Since 6-16 23-36 were known to the author of the
Book of Jubilees (see my edition, p. lxix), this Section must have
been written before the latter half of the second century B.c.
Since, further, 83-90, written before 161 B.c., show a minute
acquaintance with 10, the date of 6-11 must be put back to the
first third of that century. Many other points in 83-90 (ued
p. 179) point to the acquaintance of the author of 83-90 with
6-36. Again, since 6-86 makes no reference to the persecu-—
tion of Antiochus, the terminus ad quem is thus fixed at 170 8. c.
The fact. that 6-36 was written in Aramaic is in favour of pre-
Maceabean date; for when once a nation recovers, or is trying
Introduction liii
ἴο recover, its independence, we know from history that it seeks
to revive its national language.
- 83-90. The fourth and last of the four periods into which
83-90 divides history between the destruction of Jerusalem
-and the establishment of the Messianic kingdom began about
200 B.c. (see pp. 180 sq., 206 sqq.), and marks the transition
‘of supremacy over Israel from the Graeco-Egyptians to the
_ Graeco-Syrians, as well as the rise of the Chasids. The Chasids,
symbolized by the lambs that are borne by the white sheep, 90°,
are already an organized party in the Maccabean revolt. But
certain of these lambs became horned, i.e. the Maccabean family,
and the great horn is Judas Maccabaeus, 90°. As this great
horn is still warring at the close of the rule of the shepherds,:
901°, this Section must have been written before the death of
Judas, 161 8.0.
931-19 9112-1", This—the Apocalypse of Weeks—may have
_ been written before the Maccabean revolt. There is no reference
‘in it to the persecution of Antiochus. But the date is wholly
- doubtful.
72-82. This Section is referred to in Jubilees 417 %, where
the author tells how Enoch wrote a book of the order of the
months, the seasons of the years, and the rule of the sun. Hence
ἷ the terminus ad quem is 110 B.c. or thereabouts.
- 91-104, In 83-90 the Maccabees were the religious champions
of the nation and the friends of the Chasidim. Here they are
leagued with the Sadducees and are the foes of the Pharisaic.
party. This Section was written, therefore, after 109 B.c.,.
when (?) the breach between John Hyrcanus and the Pharisees
took place. But a later date must be assumed according to the
literal interpretation of 103°, where the rulers are said to
‘uphold the Sadducean oppressors and to share in the murder of
the righteous. This charge is not justified before 95 B.c. As
for the later limit, the Herodian princes cannot be the rulers
here mentioned; for the Sadducees were irrevocably opposed to
these as aliens and usurpers. ‘The date, therefore, may be either
95-79 5.0. or 70-64 B.c., during which periods the Pharisees
liv The Book of Enoch
were oppressed by both rulers and Sadducees, In my edition of
Jubilees, pp. lxix—Ixxi, I have given various grounds for regarding
91-104 as dependent on Jubilees.
37-71. . From a full review of the evidence, which is given
and discussed in the notes on 88°, it appears that the kings and
the mighty so often denounced in the Parables are the later Macca- —
bean princes and their Sadducean supporters—the later Maccabean
princes, on the one hand, and not the earlier; for the blood
of the righteous was not shed, as the writer complains (47% * 4),
before 95 B.c.: the later Maccabean princes, on the other -
hand, and not the Herodians; for (1) the Sadducees were not
supporters of the latter, and (2) Rome was not as yet known
to the writer as one of the great world-powers—a fact which —
necessitates an earlier date than 64 B.c., when Rome interposed —
authoritatively in the affairs of Judaea. Thus the date of the ©
Parables could not have been earlier than 94 Β.0. or later than
64 B.c. But it is possible to define the date more precisely. —
As the Pharisees enjoyed unbroken power and prosperity under
Alexandra 79-70 B.c., the Parables must be assigned either to
the years 94-79 or 70-64. |
The varying relations in which the Maccabees stand to the
Chasid or Pharisaic party are faithfully reflected in the books of
‘Enoch. In 83-90 the Maccabees are the leaders of the righteous,
and their efforts form the prelude to the Messianic kingdom. In —
91-104 they are no longer regarded as the chiefs and friends of
the Chasids, and yet they have not become their open foes. They
are, however, the secret abettors of their Sadducean oppressors.
But when we turn to the Parables the scene is wholly changed. |
The Maccabeans are now the open and declared enemies of ὦ
the Pharisees and add to their other guilt the slaying of the
righteous.
i
—ae
It is still more instructive to observe the conceptions regarding
the Messiah to which the writers of these books were led by the
events of their times. In 83-90 we have the Messiah coming
forth from the bosom of the community. He is a man only,
but yet a glorified man and superior to the community from
Introduction lv
_ which he springs. So far as he is a man only, he may be
_ regarded as the prophetic Messiah as opposed to the Apocalyptic
- Messiah of the Parables: and yet he is not truly the prophetic
Messiah ; for he has absolutely no function to perform, and he
does not appear till the world’s history is finally closed. Accord-
ingly his presence here must be accounted for purely through
literary reminiscence, and the hope of the Messiah must be
regarded as practically dead at this period. The writer felt no
need of such a personality so long as the nation had such a chief
as Judas Maccabaeus. It was very different fifty years or more
_ later, when the fondest enthusiasts could no longer look to the
Asmonaeans for any help or stay in the time of their distress.
Accordingly the writer of 91-104 refers only once to the recreant
chiefs of the nation as secret upholders of the enemies of the
righteous, and directs the thoughts of his readers no longer to a
_ religious monarchy but to a religious commonwealth or restored
_ theocracy established by the righteous themselves, and owning
no head but God alone. This Messianic kingdom, further,
which was without a Messiah, was to have only a temporary
- continuance, and heaven was to be the true and final abode of
the righteous. Once more, as we turn to a somewhat later book,
we find in the Parables that the irremediable degradation and
_ open hostility of the Maccabees have caused the hopes and aspira-
tions of religious thinkers to take various directions. Of these
—<
---
some returned to a fresh study of the Old Testament, and revived,
as in the Psalms of Solomon, the expectation of a prophetic
Messiah, sprung from the house and lineage of David. Others
followed the bold and original thinker of this period, who, starting
from a suggestive phrase in Daniel, conceived the Messiah as the
supernatural Son of Man, who, possessing divine prerogatives,
should destroy the wicked, and justify the righteous, and vindi-
eate a transformed heaven and earth as their habitation for
everlasting. For some account of the Messiah of the Parables
we must refer the reader to the notes on 46° and 38”.
The teaching of the Parables stands throughout in clear
contrast to that of 91-104. Whilst in the latter there is no
lvi The Book of Enoch
Messiah, in the former the conception of the Messiah plays
a@ more important rédle than had ever yet been assigned to
him. In the former, again, there was only a resurrection of
the righteous ; in the latter a resurrection of all Israelites. In —
the former the Messianic kingdom was only temporary ; in the
latter it was of everlasting continuance. In the former the final —
judgement was held at the close of the Messianic kingdom ; in
the latter at its beginning. In the former there was a resurrection
of the spirit only, in the latter of the body also.
§ 14, Tar Portican Erement ΙΝ 1 Enocu.
In the course of editing the Ethiopic text of 1 Enoch I was
fortunate enough to discover that no small proportion of it
was written originally in verse. But, the full extent of the
poetical element was not recognized till the completion of
the present edition. This discovery not only adds to the interest
of the book, but also illuminates many a dark passage, suggests —
the right connexions of wrongly disjoined clauses, and forms an —
admirable instrument of criticism generally. Our recognition of
this fact enables us to recognize the genuineness of verses which
had hitherto been regarded as interpolations, and to excise others
which were often in themselves unmeaning or at variance with
their contexts. The very first chapter is the best witness in these —
respects. There we find that 18» ὃ consists of nine stanzas of
three lines each. E had lost two of the lines of stanza seven,
but happily these had been preserved by G*. Again, in 54~® we
β
|
:
:
have eight stanzas of four lines each. The order of the lines has —
been disarranged as will be seen in ὅδ 1, but here the parallelism
enables us to effect their restoration. Ch. 51 would without .
a. recognition of the poetical character be in many respects in-
explicable. In other passages it enables us to recognize certain
lines as dittographs: ef. 59°" 71% 807° 822» 9474,
“$15. Oriatnan Lanavacr or Cuarrers VI-XXXVI—
Aramaic; or I-V, XXX VII-CIV—Herprew.
| That 1 Enoch was originally written in a Semitic language is
now universally admitted. But what that language is is still,
as regards portions of the book, a question of dispute. In the
_ past, Murray, Jellinek, Hilgenfeld, Halévy, Goldschmidt, Charles
\(formerly), Littmann, and Martin have advocated a Hebrew
original, while at various times an Aramaic original has been
maintained by De Sacy, Lévi, Eerdmans, Schmidt, Lietzmann,
ΤΟΝ and Praetorius. Ewald, Dillmann, Lods, Flemming
could not come to a decision between Hebrew and Aramaic. But
of the above scholars only three have really grappled with the
_ subject, i.e. Halévy, Charles, and Schmidt, and three different
_ theses are advanced by them. While Halévy maintains a Hebrew
original, and Schmidt an Aramaic, the present writer, as a result
_ of his studies in editing the Ethiopic text and the translation and
_ commentary based upon it, is convinced that neither view can be
_ established, but that each appears to be true in part.t In other
; words, like the Book of Daniel, part of 1 Enoch was written
- originally i in Aramaic and part in Hebrew. The proofs of this
thesis amount in certain Sections almost to demonstration: in
| the case of others only to a high probability. The results of the
_ present study of this problem tend to show that chapters 6-36
were originally written in Aramaic, and 37-104, and probably
ans, in Hebrew.
| Γ᾿ Introduction lvii
| ;
-
Ι
;
EE δ τας ΒΕ ΘΕΌΣ σε ee
_ Chapters 1-ὅ. Probably from a Hebrew original. These chapters,
i as we have shown elsewhere, do not come from the same author or
period as 6-36.
11, In Εἰ the text = ἐξᾶραι πάντας τοὺς πονηρούς whereas GE has
ἐξᾶραι πάντας τοὺς ἐχθρούς. The former, as the context shows, as well
as Pss. Sol. 4° (see note on p. 4 of the Commentary), is original, the
latter not. Now the former = oynanSy, the latter = pyyn-by, a
corruption of the former. ‘The same corruption is found in the
LXX of Prov. 2033, Since E and Gs are in the main derived from
“the same Greek translation, this fact, unless due to a sheer blunder
1 This view was first advanced in my edition of the Ethiopic text, pp. xxvii—xxxiii.
lviii The Book of Enoch
ΚΟΥ a copyist, points to the presence of alternative readings in the -
margin of the Hebrew archetype, which were reproduced by the
Greek translator. Other facts point in the same direction: see note —
on 5% below. .
19, In ‘He cometh with ten thousands of His holy ones’ the text —
reproduces the Massoretic of Deut. 33 in reading 8S = ἔρχεται,
whereas the three Targums, the Syriac and Vulgate read TAX = per
αὐτοῦ. Here the LXX diverges wholly. The reading NNN is recog-
nized as original. The writer of 1-5 therefore used the Hebrew
text and presumably wrote in Hebrew. .
5%, ἐν ὑμῖν καταράσονται πάντες οἱ καταρώμενοι = ΩΝ 22
pdsprn-b5 is, so far as I am aware, a Hebrew idiom, and not an
Aramaic. See note on p. 12.
5°>, Here G& reads ἁμάρτωσιν, but E = κριθήσονται = OUI
(cf. Prov. 301° Isa, 24° Jer. 2°, &c.). The parallelism shows that
G& is right. Here, as in 1! above, we can explain the double
rendering by assuming that one of these readings stood in the text
and the other in the margin.
Since none of the evidence favours an Aramaic original, and
whatever linguistic evidence there is makes for a Hebrew, we may
provisionally conclude in favour of the latter. '
Chapters 6-36. The evidence in favour of an Aramaic original |
of these chapters is practically conclusive.
(a) Aramaic words transliterated in the Greek or Ethiopie.
Amongst the many Semitic words transliterated in these versions
the following are Aramaic and Aramaic only: in (δ φουκά, 18%,
i.e. NID, μανδοβαρά, 281, and βαβδηρά, 291, i.e. NIN. Another
Aramaié form is χερουβίν, 1411 18 207, but this form is indecisive as
it is found not infrequently in the LXX. In E manzeran* for
manzerin, 10°, i.e. pon; ᾿α νᾶ, 312 (see note in loc.) = xbaw.
The Hebrew form is ὉΌΠΝ. .
Other transliterations are βάτους, 1019, i.e. n3, which is both
Hebrew and Aramaic: χαλβάνη, 31}, i.e. moadn Hebrew or xnadn
Aramaic. On the other hand there are two Hebrew words trans
literated: thus cappév, 31'=¥, which is not found in Aramaic
but which is rendered in Aramaic by UP: and γῆ, 272 Ξξ δ =
‘valley’, which is a pure Hebrew word, the Aramaic being don.
1 Here 68 has μαζηρέους and cannot account for E. Hence E here, as in 1} δ᾿
above, presupposes another reading than that in δ, this reading being in the text
or margin of the Greek translation.
| Introduction lix
tt
_ These last two cases are somewhat strange, but, since δὴ} is here
ἡ used as a proper name, its use in an Aramaic document may be
|
|
|
|
|
Ma
_ justified.
(Ὁ) Aramaic constructions. In 19% we have the peculiar Greek
ai γυναῖκες αὐτῶν τῶν παραβάντων ἀγγέλων. This is a literal reproduc-
‘tion of the Aramaic idiom wn % wads | Aw. The same
construction recurs in Εἰ 98 which = συνεκοιμήθησαν μετ᾽ αὐτῶν μετὰ
i τῶν θηλειῶν = NWI DY Noy 23. Here GS, it is true, has omitted
pera τῶν θηλειῶν. This omission was probably due to the un-
_ intelligibility of the construction to a Greek scribe. G8, however,
preserves the missing clause but wrongly connects it with the
following verb—this change being due no doubt to an attempt to
normalize the Greek. Thus G* reads συνεκοιμήθησαν per αὐτῶν καὶ
ἐν ταῖς θηλείαις ἐμιάνθησαν. Here the καί should be restored after
θηλείαις. In 6° we have a third instance of this idiom, though in
a corrupt form: οὗτοί εἰσιν ἀρχαὶ αὐτῶν τῶν dexd(dwv) = ΠΝ Ἢ
ΝΟ. This Aramaic idiom has found its way into the 0.T.
as in Cant. 37.
(c) Some of the proper names with which paronomasias are con-
nected postulate an Aramaic original. Thus in Gs 8° we have ὁ δὲ
τρίτος ἐδίδαξε τὰ σημεῖα τῆς γῆς. Now the 6 τρίτος in 67 is ᾿Αρακιήλ
= δ ΡῚΝ, where ΡΝ is Aramaic for ‘earth’. Thus this angel
naturally taught the signs of the earth: NPN ‘NS mow Swan.
Again in G8 83 we have ὁ δὲ εἰκοστὸς ἐδίδαξε τὰ σημεῖα τῆς σελήνης,
where ὁ εἰκοστός according to Gs ΟἿ is Σαριήλ = >xnd. Here ΠΟ
is Aramaic for ‘moon’. Again in 8° the ὁ ὄγδοος in ὁ ὄγδοος ἐδίδαξε
depooxoriar is in GE 67 Ἔζεκιήλ (65 Ζακιήλ) = dSyrpny. pm (= ἀήρ),
_it is true, is Hebrew as well as Aramaic.
- In 137 it is said that ‘the angels were mourning in Abilene’,
i.e. ΠΩΣ pbax. In Gs 67 the play on Hermon is possible both in
Aramaic and Hebrew (see note in loc.), but the play on Jared in the
same verse is only possible in Hebrew. Whence we may infer that
this paronomasia originated in Hebrew and is only reproduced in
this Aramaic document. Finally in EG 10’ the command is given
to Raphael: ἴασαι τὴν γῆν = ΝΠ D5, in which there is an obvious
play on Raphael’s name. But though Néldeke states that ‘ xp" ist
gemeinsemitisch? (ZDMG, 1886, xl. 723, quoted by Schmidt), it is
not found in the Targums and later rabbinical literature. Here,
therefore, the play may be due to a pre-existing Hebrew document
or myth, just as we are obliged to make the same presupposition in
the case of ‘ Jared’ above.
lx The Book of Enoch
(d) Text restored through retranslation into Aramaic. In this
Section there are many corrupt passages, as might be expected, which
can be restored through retranslation either into Aramaic or Hebrew,
owing to the close affinities of these languages. This may be the
case in 9f wabp (ie. τῶν βασιλέων E) corrupt for yyy = τῶν
αἰώνων, or pdb for n»abdy: similarly in 10? ἐπάταξαν EGS = \738,
which is both Hebrew and Aramaic, and corrupt for "28% = εἶπον Gs.
In 1017 τὰ σάββατα αὐτῶν = ΙΒ), wrongly vocalized for fnnay,
or = ὩΣ corrupt for ONIY. 148 κατεσπούδαζον καὶ teOopiBaovt. —
Here the second verb is impossible. The clause in Aramaic =
noma jin’. Now the pael dna = θορυβάζειν, ταράσσειν, OY συν-
ταράσσειν in Dan. 4% 16 5% 10 715, 28. and is rendered by Theodotion
by the latter two verbs. On the other hand, the LXX renders the
same Aramaic verb by κατασπεύδειν in 416 56, Thus the translator
of the LXX, who, as we know from the rest of his translation of the
Aramaic section of Daniel, was very familiar with Aramaic, assigns
to the pael of the Aramaic verb the same meaning as the piel and
hiphil of the Hebrew 5m3. Hence we may assume that the pael in
Aramaic could mean κατασπεύδειν or OopvBalew. Thus we could
explain ἐθορύβαζον as a mistranslation in this context of pbna. It
is also possible that the two verbs are alternative renderings of one —
and the same verb in the Aramaic. This would have been possible —
also if the original had been Hebrew; for 1572) pointed as a piel —
would mean κατεσπούδαζον and ἐθορύβαζον as a niphal. In 13?
15 11 29? also the text can be restored by either language. (See —
notes in loc.)
But there are other passages that apparently defy restoration save —
through retranslation into Aramaic. In 910 ἀνέβη ὃ στεναγμὸς
αὐτῶν Kat οὐ δύναται ἐξελθεῖν, the ἐξελθεῖν is meaningless, but by
retranslation we discover the origin of the corruption, ἐξελθεῖν =
ppd corrupt for poand = ‘cease’. The lamentations ‘cannot cease
because of the lawless deeds which are wrought on the earth’.
In 107 (where see note) the variations of the versions can be
explained through the Aramaic, where E has twice ‘earth’? (= γῆ),
Gs has once yf and once πληγή, and GS πληγή both times. The —
variations could, of course, have originated in G, but γῇ and πληγή
can be readily accounted for as renderings of AYN, which, punctuated
as NY = γῆ, and as SYS = πληγή.
1 Here again the two readings in the Greek versions can be best explained by
variants in the margin of the Semitic original. See foot-note under (4) above
and the paragraphs on 148 (ad fin.), 177.
os
OE ee ῃ απ ΨΟΣ
ial as
a >
Ee a ee 5 ae
TP cee
Introduction lxi
In 177 E=1a ὄρη τῶν γνόφων = xbap yp. ‘The phrase was
ERerived most probably from Jer. 1316 yw) νΠ, Βαυΐ Gs reads ἀνέμους
τῶν γνόφων = xdap min. Here, as we have seen several times
- already, the Greek translator appears to have found ‘yw in the text
; and ‘m1 in the margin (or vice versa), and to have rendered both,
one of which was preserved by δ᾽ and the other by the Greek
: Bjenceator of E.
In 18? the text ἴδον τοὺς τέσσαρας ἀνέμους τὴν γῆν βαστάζοντας καὶ
᾿ τὸ στερέωμα (GEE) is quite impossible. The winds do not bear the
earth. By retranslation into Aramaic we see that τὴν γῆν arose in
the Aramaic through a dittography. The clause = ΚΝ “yn nn
: ΔΘ NIN, where Nyrw is a dittograph of yams. The winds bear
| the firmament, not the earth.
‘ In 28? πλήρης δένδρων καὶ ἀπὸ τῶν σπερμάτων. It would be absurd
_|to speak of a plain as being ‘full of trees and seeds’. Here ἀπὸ τῶν
t ᾿ σπερμάτων = pyro, corrupt for py (cf. Dan. 12% 16; Mishna, Kil.
ii, 2; iii. 2) = καὶ τῶν φυτευμάτων. Or the wrong phrase may be
due to a wrong punctuation of the Aramaic word by the Greek
translator. See note in loc.
In 315 ὅταν τρίβωσιν refer to certain fragrant trees mentioned in
the preceding verse. These trees yielded a fragrant odour when
burnt. (See note in loc.) Hence I assume that )ppt (= τρίβωσιν)
is corrupt for non = = καύσωσιν.
Chapters 37-71 from a Hebrew original. In support of this view
it _ Halévy (op. cit. pp. 364 sqq.) criticized over a dozen of passages
from the Parables and the interpolations with a view to showing
that the meaning of the text could not be recovered unless by
4 retranslation from a Hebrew original. Unhappily Halévy based his
work on the corrupt text of Dillmann, and most of his conclusions
haye thereby been invalidated. Some, however, are of permanent
value. On the other hand Schmidt (0.7. and Semitic Studies,
ΤᾺ 336-43) strongly contests this view, and maintains the hypothesis
of an Aramaic original. I have studied carefully his ingenious
essay, but this study has served to confirm me in the belief in
ἃ Hebrew original, which I assumed in my edition of 1893, and
supported by arguments in my text of 1908. The preparation of
my new edition has served to bring fresh evidence on this question
to light.
First of all I will give (a) a list of passages which can be restored
on the hypothesis of either a Hebrew or an Aramaic original;
*
a
=
δ.
ὭΣ
δε
Pr
xii The Book of Enoch
(0) passages which are believed to presuppose an Aramaic only; ὃ
(c) passages which postulate a Hebrew original.
(a) Passages which can be restored on the hypothesis of a Hebrew or
an Aramaic original. 374 ‘Till the present day such wisdom has
never been given by the Lord of Spirits’. Here the Ethiopic ha 3
’émqsdma = ἐκ προσώπου or ἔμπροσθεν = “550, ‘from before,’ or
practically ‘by’, as I have rendered it. This late use of AbD i τὰ
found in Esther 119. 481 Chron, 2912, The same idiom is found
in Aramaic, i.e. OIp7po: cf. Dan. 677 ( 329 °32), The same. idiom
recurs in 651°, and possibly in 48 % ὃ, 6, ᾿
409, The play on the names of Raphael and Gabriel is found in
Hebrew ; it is possible in Aramaic in the case of Gabriel, but a pla r
on Raphael has never been found in Aramaic, In fact, XB" is not
found in the Targums. !
45°. ‘Shall try their works.’ For ‘try’ the text reads ‘ choose a
Now, as I pointed out in 1906, this = ἽΠ2", corrupt for jn’; or, if
the original had been Aramaic, we had to suppose that the translator
followed the wrong meaning of ἽΠ2". Schmidt accepts the latter
supposition. ¥
464, ‘Shall traise upt the kings ... from their seats.’ A ditto-
graph of this verse reappears in 46°‘ shall put down the kings from
their thrones’. Here ‘raise up’ = dw is corrupt for 8! = ‘put
down’. ‘This restoration is possible either in Hebrew or Aramaic. —
541°, ‘And when.’ Tere the text reads ‘and because’, but the
context requires ‘when’, The wrong rendering can be explained ~
either from Hebrew or Aramaic (see note én loc.).
55%. In my note I have restored the text by means of Hebrew: but
it is possible also through Aramaic, since D1p"j can also mean
‘because of ’.
6511, See note in loc. 4
66%, Here the text reads ‘hands’ oN" or NY corrupt for pn
or NY’. . :
687, Text reads ‘ provokes me’ = ‘9/35 or ‘37298.
691, As in 682. : '
69', The corruption can be explained either by Hebrew or Aramaic.
695, Task, Here ‘number’ = p39 (or 82 as Schmidt points
out) which seems corrupt for }3y (or N*3y) = ‘ task’. .
711. Same corruption as in 69°,
---
(0) Phrases and passages which are adduced by Schmidt in eae
of an Aramaic original, Some of'these have been dealt with already
Introduction lxill
(a), i.e. 37* 40° 453 6611 682 6915, in which cases Schmidt
uggests that the corrupt passages in question can be best explained
yan Aramaic original, though possible also by a Hebrew original.
is suggestions on 51% 415 are unnecessary, as the corruptions are
re to E, and that on 52°, as we shall see later, is untenable, and
is transfornaton of 38? *‘ whose elect works hang upon the Lord of
” into ‘ whose worship has been rendered solely to the Lord
f Spirits? is wholly uncalled for, since there is no difficulty in the
2 which recurs twice in 405 468, and has a parallel in Judith 8",
5 plurals Sirafén, Kiriibén, Afnin in 6110 71’ are certainly
ic in form, but σερῥαφείν which occurs only twice in the O,T.,
6. in Isa. 6°, appears both times in the oldest MSS. of the x A of
\ e LXX in this form, in Isa. 6? and in Bin 66. The Aramaic form
jouBety is often found in the LXX, Hence this evidence for an
\ramaic original is without weight.
But ‘the most convincing evidence . .. of an Aramaic original is
t rn shed by the Ethiopic translations of the term ‘“‘Son of Man”.
They are walda sab’é 46% 8» ὁ 4853 601°: walda b’ési 62° 69%» Ὁ 711:
anc walda *éguala émahéjaw 627 "» 16 6811 6926 27 701 7117... °
)f these the last is the most peculiar. Literally it means “the son
f the offspring of the mother of the living” : . . and is a rendering
Mf οἱ ἄνθρωποι, οἱ υἱοὶ τῶν ἀνθρώπων and πϑιοεν of υἱὸς ἀνθρώπου.᾽
Schmidt then proceeds to emphasize the importance of these different
renderings in the Parables, whereas in the N:T. it is the last that is
; ni wag used as a rendering of ὁ vids τοῦ ἀνθρώπου, and observes :
5. 62 he uses no other term than walda sab’é, the equivalent of
Ee sinaic Nw “2. Later he employs four times the phrase walda
“si which corresponds to the Aramaic N72 773... . This title is
a nd in the Palestinian Lectionary, the Canibanian: aeuante, and
the Sinaitic text.’ From the above evidence Schmidt concludes
hat, if the translator had ‘a Greek text before him in which the
N.T. title 6 vids τοῦ ἀνθρώπου was uniformly used’, it would be
sarcely conceivable that he would have used three distinct Ethiopic
expressions to render it, and ‘ these of such a nature as to correspond
‘actly to the three different Aramaic terms’, He holds, therefore,
‘the conclusion seems inevitable that he translated directly from
the Aramaic. .. . General considerations strengthen this conclusion.
the Parables of Enoch were translated from a Greek text one
would certainly expect to find somewhere a quotation from it or
Ha reference to it in early Christian literature’. But Schmidt can
- find none,
ἑ
lxiv The Book of Enoch |
The last argument I will answer first. The reader has only to
refer to the list of parallels between the N.T. books and the Parables
on pp. ΧΟΥ͂ sqq. in order to learn that the Parables did influence, and
_that directly, the writers of the N.T. Further, Tertullian’s words,
when discussing the authenticity of 1 Enoch, cannot be adequately
explained, unless as bearing on passages in the Parables referring to
the Son of Man: ‘Cum Enoch eadem scriptura. etiam de domino
praedicarit, a nobis quidem nihil omnino reiiciendum est quod
pertineat ad nos. . .. A Iudaeis potest iam videri propterea reiecta,
sicut et cetera fere quae Christum sonant’ (De Cultu Fem, 1%). The
Noah Apocalypse, moreover, which is interpolated in the Parables,
is referred to in Origen, Contra Celsum 5° (i.e. τοὺς ἀγγέλους) γενέ-
σθαι κακούς, καὶ κολάζεσθαι δεσμοῖς ὑποβληθέντας ἐν γῇ" ὅθεν καὶ τὰς.
θερμὰς πηγὰς εἶναι τὰ ἐκείνων δάκρυα (1 En. 679» 11, 12), This evidence
necessitates the existence of a Greek Version of the Parables.
Let us turn now to the next argument, The Ethiopic must have
been made direct from the Aramaic because of the three forms in~
which the title ‘Son of Man’ is given in the Ethiopic, since these, |
according to Schmidt, correspond exactly to the three forms in
Aramaic. But here I must join issue. We have, unless I have
failed wholly in this study, seen that the evidence adduced by
Schmidt for an Aramaic original is quite inconclusive, and that on~
the contrary the evidence so far points, though not conclusively, to
« Hebrew original. For this conclusion other evidence will be
adduced later. We are not, therefore, predisposed to accept such an
extraordinary thesis as that the Ethiopic must have been made
directly from the Aramaic. Before dealing directly with the titles -
in question we might point to two facts which render this thesis not '
merely improbable, but incredible. 1°. No known Ethiopic version
has been made directly from the Aramaic. 2°, The Book of Enoch,
by its artificial division into five books, like the five books of the
Pentateuch, the five books of the Psalms, the five Megilloth, the five -
books in Proverbs, in Sirach, the five divisions in the Pirke
Aboth, and the five books of the Maccabean wars by Jason of Cyrene
(see Hawkins, Horae Synopticae, p. 164), was after its kind a care-
fully edited work in which the fragments of a literature were put
together with just as much fitness and insight as that of the Proverbs
or the Pirke Aboth. This fivefold division was thus a well-known
Jewish device, and, since according to the use of the book made by
the N.'T. writers it existed in its completed form in the first half of
the first century A.D., if not nearly a century earlier, we cannot
Ι
Introduction Ixv
understand how an Ethiopic translator in the sixth or seventh
century A.D, could have used the Greek version for the four books of
Enoch, 1-36 72-82 83-90 90-108, and an Aramaic for the fifth,
‘ie. the Parables, 37-71. It is very probable that the entire book
was translated early in the first century of the Christian era into
\Greek. That the Semitic original was early lost is to be inferred
from the fact that no evidence of any kind testifies to its existence
after the birth of Christianity, whereas multitudinous evidence attests
the existence of the Greek version.
| We may, therefore, safely relegate to the limbo of impossibilities
the hypothesis that chapters 37—71 of the Ethiopic version were
translated directly from the Aramaic.
We have now to cousider what Schmidt terms ‘ the most convincing
evidence of an Aramaic original’, i.c, the Ethiopic translations of
the term ‘Son of Man’. The Ethiopic translation was made, as we
have just seen, from the Greek. Hence whatever explanation we
give of the three forms must be justified by a Greek retranslation.
tg fact at once discounts any attempt to find a Greek prototype for
“éguila émahdjaw ‘offspring of the mother of the living’. This
Bethiopic phrase is used indifferently as a rendering of ἄνθρωπος, vids
ἀνθρώπου, ἄνθρωποι, υἱοὶ ἀνθρώπων, ἀνήρ. And the full form walda
*éguala ‘tmahdjiw = vids ἀνθρώπου in Dan. 715 Ps, 7918, in Ezekiel
about ninety times, Rev, 115. 1414. and in the Gospels always = ὃ
vids τοῦ ἀνθρώπου. In itself the Ethiopic phrase can mean ‘ son of
‘man’ or ‘the Son of Man’, But if the translator wished to make
it clear that the latter title was used, he could do so by prefixing
‘a demonstrative pronoun as a rendering of the Greek article 6. This
᾿ done in every instance in the Parables save three. In the course
of eight yerses in 80.5.9 the Greek article is so rendered eleven
ΠΣ us now examine the other two titles walda Βα ὅ and walda
Desi. sab’é distinctively = ἄνθρωπος (though in a few cases
‘it = ἀνήρ). Thus walda sab’é = vids ἀνθρώπου. It can also = ὁ vids
τοῦ ἀνθρώπου, but to make this unmistakable the translator could
prefix the demonstrative pronoun as the equivalent of 6.
Next comes walda b’ési. b’ési = ἀνήρ generally, but as Dillmann
(Lew. 519) puts it, it stands creberrime for ἄνθρωπος. In fact in the
Ethiopic Version of our book it is used as a rendering of ἄνθρωπος in
1? 161, If more of the Greek version had survived we should no
doubt find many other instances.
The result of the above examination comes to this. ‘The above
1870 e
Ixvi The Book of Enoch
three renderings do not presuppose three different forms in they
Greek. They most probably presuppose merely one, i.e. ὃ vids τοῦ
ἀνθρώπου, but walda b%si may presuppose ὁ vids τοῦ ἀνδρός. But
I think the latter improbable. In 625 69% (bis) 711* bt’si may be
a rendering of ἀνθρώπου as in 1? 15}. |
This change of rendering may seem surprising, but we have
a perfect parallel in the Curetonian and Sinaitic versions of the
Syriac Ν. ΤΊ Thus whereas in the Peshitto b’reh dé-naS& (m3
NWIN7) occurs uniformly as a rendering of 6 vids τοῦ ἀνθρώπου, in the
Curetonian version we have b’reh de-gabré ($7235 972) in Luke 74
926 2948 and in the Sinaitic version beh de-gabré in Mark 838
Luke 784 John 1381, and elsewhere in both these versions b’reh
de-naSa. In the Palestinian Lectionary there is still another way of
rendering the phrase, but this does not concern us here. We have,
however, learnt from these versions that differences in the manner
of rendering the title ‘Son of Man’ in these versions does not imply
any difference in the original Greek. Similarly we conclude that the
three renderings of this title in the Parables do not presuppose
corresponding variations in the Greek, but are due to the translator.
If, then, these variations in the Parables are due to the translator
or translators it follows that these translators were Aramaic-speaking
Jews, since the phrases walda b’ési and walda sab’é are respectively
equivalents of b’reh de-gabra and b’reh dé-nasa.? |
On the above grounds we conclude that ὃ vids τοῦ ἀνθρώπου stood
in all cases in the Greek version of the Parables. That this Greek
phrase represents the Hebrew D1NN7}3, we shall further conclude from
the evidence given in the next section. 1
(c) Passages which postulate a Hebrew original.
397b, ‘The righteous .. . shall tbe strongt (a—m: ‘ be beautiful} ”
m, 8) as fiery lights.’ Neither reading is satisfactory. a—m = ἸΡῚΠ"
which may be corrupt for 7" = ‘shine’: cf. Dan. 12° , , mY
2219,
467, ‘ These are they who tjudget the stars of heaven,’ Here, as
I have shown, the text appears to be based on Dan. 81°, and should
be read (see my note in loc.) as follows :—
1 See Schmidt in Encylc. Bibl. iv. 4714.
2 The Aramaisms in the Ethiopic version of the O.T. are probably due to
Aramaean missionaries.
8 There is just a possibility that two forms stood in the Greek version, i, 6. 6 vids
τοῦ ἀνθρώπου and ὃ υἱὸς τοῦ ἀνδρός, and that these were due to the translators, who
in this case also would be Aramaic-speaking Jews, but this is highly improbable.
Introduction lxvii
‘These are they who raise their hands against the Most High,
And cast down the stars of heaven,
And tread them upon the earth.’
Thus ‘judge’ = 13% which the context shows to be corrupt for
1} = ‘cast down’.
47*b, ‘Because the number of the righteous had been offered.’
As the context shows (see my note in Joc.) these words mean that the
number of the righteous, i.e. the martyrs, is complete: cf. Rev. 6!% 1,
‘Now a reads gartba = ἤγγικε = TDP, which in Mishnaic Hebrew =
“has been offered’. This meaning is not found in the qal of this
verb in Aramaic.
| 52%, ‘All these things shall be [denied and] destroyed from the
surface of the earth.’ Here there were two alternative Greek render-
. ngs of 773), One was originally in the text, and the other in the
argin, but subsequently both were incorporated into the text. Or
the dittograph was native to the Hebrew, i.e. wna’ and 12".
Schmidt attempts to explain the corruption from an Aramaic basis
by assuming that porn’ stood in the original, and that this
received the two renderings in the text, But No does not mean
*to destroy’. Moreover, the Ethiopic word kéhéda here, which
means ‘to deny’, occurs again in 45! 467 4810. in which three
passages Schmidt says it goes back to the Aramaic "p>. Thus his
proposal is satisfactory in no respect.
60°, I have followed ὧν in the text, but the parallelism is in favour
of regarding the text as corrupt in the word ‘ worship’. This word
is wholly unsatisfactory. It = )nnw, which may be corrupt (or
“ann: = ‘pervert’ or ‘corrupt’), Thus we recover an excellent
parallelism :—
a ‘For those who corrupt the righteous law,
And for those who deny the righteous judgement,
And for those who take His name in vain.’
651%, ‘Their judgement has been determined upon and shall not
be withheld by me for ever.’
For ‘ withheld’ the text reads λογισθήσεται or ἀριθμηθήσεται. The
Ethiopic word can mean either. The former rendering (as in 52°)
is generally followed here, It is, however, unsatisfactory, The true
reading, as I pointed out in my text, can be recovered by retransla-
tion into Hebrew. οὐ λογισθήσεται = WN xd, corrupt for 77 N?
= ‘shall not be withheld’, Here Schmidt follows the other possible
meaning of the Ethiopic word ἀριθμηθήσεται = NI12N'—a corruption of
yoron’. ,
e 2
Ixviii The Book of Enoch |
6510b, ‘Because of the sorceries which they have searched out and .
learnt, the earth and those who dwell upon it shall be destroyed,’
Instead of ‘sorceries ’ the Ethiopic reads ‘ months’ = pwn, which
Halévy rightly recognized as a corruption of D'w an = ‘ sorceries ’, ῤ
It is true that on an exceptional occasion Aramaic-speaking Jews
used N'Y instead of their own word ΝΠ}. Hence the evidence for
.a Hebrew original is slightly weakened here. ,
The text of this passage as known to Halévy and originally to
myself was corrupt, and Schmidt rightly objected to this text even
when emended as follows : ‘ because of the sorceries which they have
searched out and (through which) they know that the earth . . . will
be destroyed.? Schmidt observes that it ‘is a strange idea that the
terrible judgement of the flood would come because men had suc-
ceeded in discovering that the earth with its inhabitants would be
destroyed’. This observation is just, but the remedy lies in the
MSS. g t wu, which omit the ‘that’. The omission of this word
restores the meaning of the whole verse. See note on p. 131.
From the above evidence we infer a Hebrew original. As in the
Hebrew chapters of Daniel, so here there were possibly many
Aramaisms. Ἵ
Chapters 72-82. From a Hebrew original.
76 4, Here the word in the text ‘ winds’ = nin, which coil
have been rendered ‘ quarters’. This restoration is possible hoth in
Hebrew and Aramaic.
771, In this verse there is a play on the four quarters of the earth, |
It is possible to recover this play by retranslation into either Hebrew
or Aramaic in the case of the ‘east’ and ‘north’: O73? or οὐδ and
pay or ABS. |
But this is not so in the case of the ‘south’ and ‘ west’. As regards
the first the text reads ‘the south, because the Most High will
descend there, yea there... will He... descend’ = 07 Ἴ 3 ΠῚ
This is possible only in Hebrew.
772, ‘And the west quarter is Ἀδηνοὰ (lit. ‘its name "ἢ diminished
because there all the luminaries wane.’ ‘> PAIRS IY Mayen A
ΓΥΝ ΟΠ ΟΞ ὙἼΠΝ Dw.
781, Of the two names of the sun which are transliterated, though
corruptly, in this verse, one is Hebrew and not Aramaic; i, ed
Orjares =D} TIX, The other, Tomas cf, = A, is Hebrew =
Aramaic; but if it is corrupt from npn, as Halévy ral
it is Hebrew,
Introduction lxix
78%. Of the four names of the moon which are here transliterated,
; three are Hebrew only, Asénja, i.e. SW, Ebla, i.e. Προ, and Benasé,
ai . 6. ADI],
805. See note in loc.
8210, See note in loc.
8215, ‘Tam’dini and Sun.’ These two names are one, i.e. ὙΠ WY,
4 This is Hebrew, and not Aramaic.
Chapters 83-90. From a Hebrew (or Aramaic ?) original.
89*4, The emendation suggested here is possible both in Hebrew
and Aramaic.
- 9018a, 162, In the duplicate version which we have of these verses,
‘shepherds’ in 90!° corresponds to ‘ravens’ in 9016, The latter
is right. The corruption can be explained from a Hebrew back-
- ground, ΘΝ, corrupt for ὩΣ, or from an Aramaic pyr, corrupt for
pany.
901%», 16b, In the former ‘cried to’ corresponds to ‘ were gathered
together’ in the latter. Now the former = ἔκραζον = *PY}) or PY",
_ and the latter *P¥"} or PS! in Hebrew. But this explanation is
impossible in Aramaic; for though pyr and pyy occur in the sense
of ‘to cry’, no mood of this verb is used in the sense of ‘to
assemble’. For this word they use 2).
9018, covered them. The Ethiopic expression here is not good
Kthiopic, but reproduces the Greek ἐκάλυψεν ἐπ᾽ αὐτούς, Which in turn
is a literal rendering of omy no> (Hebrew), or dy (or D>) NBN in
Aramaic.
9077, 1 saw those sheep tburning and their bones burningt.’
_ This clause is obviously corrupt.. In ‘ bones’ there appears to be
a mistranslation of the late Hebrew oxy or the Aramaic 03, which
_ literally mean ‘ bone’ or ‘ bones’, but which when compounded with
a suffix = ‘self’ or ‘selves’, The participle is then ἃ doublet.
Hence we have nay ADSy ANN jNYT NIN) = ‘I saw those very
sheep burning’. This is possible also in Aramaic.
9088, ‘The first among them became the lamb.’ ‘The lamb’ =
nbpn, which was corrupted into abpn, as Goldschmidt has pointed
out, whence the corruption in the Ethiopic text ‘the word’. This
explanation is possible also in Aramaic.
2
-
Chapters 91-104. From a Hebrew original.
93°, Text reads ‘after him’ = NN, which I take to be corrupt
for Inns = ‘ his posterity ’.
9380, The Ethiopic has a peculiar form, and = ἀσεβήσουσιν καρδίαι
ΙΧΧ The Book of Enoch
πάντων ἀπὸ τῆς σοφίας, Which is pure Hebrew = ΠΟΤ nds aad yon.
Cf. Ps. 1822 aby ΡΨ. .
9518, ‘Oh that mine eyes were [8 cloud of] waters.’ The bracketed
word is either an intrusion and = }2y, a dittograph of xy = ‘eyes’, ,
or 12} is corrupt for py = ‘fount’, the corruption being due to {Π|6.
occurrence of the phrase ‘ cloud of waters’ in 9519, Hence ‘Oh that
mine eyes were a fount of waters’. This is possible also in Aramaic.
96°, ‘Who devour the finest of the wheat
And drink wine in large bowls.’
For the emended phrase E has here the extraordinary words ‘ strength
of the root of the fountain’ = ἰσχὺν ῥίζης πηγῆς = 'Y ΡΨ" NI, cor-
rupt for {% ‘P22 (Amos 6°). See my note in loc. a
96°, From every fountain. E reads ‘at every time’ = ny~593, |
corrupt for py-don. e
978b—®, We have here a remarkable series of rhyming verses
which arise on retranslation into Hebrew. a
8Ὁ, wy Wy 9, WAVY Mwy
129 VAIN WDDN FDN DD "5
Be, 392 99) | 94, wns MN DIN
HS WY Qe, WIN DDD DNDN
98tab, See note in loc.
99°, Here E = εἰς ἡμέραν αἵματος ἀδιαλείπτου, but in Tertullian
(De Idol. iv) the phrase appears as ‘in diem sanguinis perditionis’=
εἰς ἡμέραν αἵματος ἀπωλείας = axed ΟῚ ond, where 1x5 is corrupt
for TYP = ἀδιαλείπτου.
991°, E(,g 8) reads ‘the spirit of His indignation’ = 158 ΠΥ,
corrupt for BN fin = ‘ His fierce indignation ’. :
100%, See note in loc. 4
1014. E reads ‘ kings’ = "20D, corrupt for nbn, ‘sailors.’ This is
also possible in Aramaic. 4
§ 16. Tae Inrtunnce or 1 Enocu on Jewisn LITERATURE. —
In the Book of Jubilees, written before 105 3.c., 1 Enoch is”
largely drawn upon, as may be seen from the following parallel
passages and phrases :— 3
Jubilees 1 Enoch :
11! * sacrifice . . . to demons’. 191 ‘sacrificing to demons as
gods’. ,
12, Bs 8951-53,
Introduction
Jubilees
16 ‘the plant of uprightness’.
Cf. 1676,
*6 “until I descend and dwell
with them ’.
#9 “angel of the presence ’.
“9 “the heavens shall be renewed
... the powers of the heaven...
the luminaries be renewed’.
2 ‘the spirit of the winds’.
‘the spirit of snow ’.
‘the spirit of hail ’.
‘the spirit of hoar-frost ’.
‘the angels of the voices and
_ of the thunder and of the light-
ning’.
2,
310 ‘the heavenly tablets’, and
passim.
4°,
15 «Jared; for in his days the
angels of the Lord descended
on the earth’.
‘the Watchers’. Cf. 10°.
117 ‘the first ... who learnt writ-
ing’.
‘who wrote down the signs of
heaven, &c.’
19 < what was and what will be,
he saw in a vision of his sleep
... until the day of judge-
ment’.
‘placed the testimony on earth
for all the children of men and
_ for their generations’.
20 ‘he took to himself a wife,
and her name was Edni’.
lxxi
1 Enoch
1016 ‘the plant of righteousness
and truth ’.
932 ‘the plant of uprightness’.
Cf. 935 19: also 84°,
25% ‘ the Lord of Glory ... when
He shall come down to visit
the earth ’.
40% 3 * four presences ’.
9116 ‘a new heaven shall appear,
and all the powers of the
heavens shall give sevenfold
light’.
6012,
18 ‘the spirit of the snow ’.
21 «the spirit of the rain.’
1 “the spirit of the hoar-frost’.
18-15 ¢the thunder—lightning-
peals—the spirit ’.
54% 8,
81,2 93?
tablets ’.
225-7, ᾿
6° (the angels) ‘ descended in the
_ days of Jared ’.
103? ‘the heavenly
15 122-4 ‘the Watchers ’.
12% ‘ Hnoch the scribe’.
72-82.
83-90. The Dream- Visions.
15.375. Ἃ 92! 1041}
85° ‘Before I took... Edna’.
Ixxii
Jubilees
“I ¢he was with the angels of
God these six jubilees of years’.
τ ‘and they showed, &c.’
‘the rule of the sun’.
22 ¢ testified to the Watchers ’.
‘who had sinned withthe daugh-
ters of men’. Cf. δ],
‘unite themselves, so as to be
defiled with the daughters of
men ’,
23 “we conducted him into the
Garden of Eden’.
‘there he writes down the con-
demnation, &c.’
26 the Mount of the Hast’ (one
of the four places of the Lord
on earth).
51 ‘they bare unto them sons,
and they were giants ’.
2 ‘all of them corrupted their
ways and their orders, and
they began to devour each
other’. Cf. 7%.
ὁ “He bade us to bind them in
the depths of the earth’. Cf.
510 107,
7 Destruction of the angels’
children by the sword.
® {δῦ each should slay his
neighbour ’.
10 ‘and their fathers were wit-
nesses (of their destruction),
and after this they were bound
The Book of Enoch
1 Enoch
121,2 ‘he was hidden . . . and his
activities had to do with the
Watchers, &c.’
23-36.
8213-20,
123-6 131-12 144-7 152 6qq,
62 71 98 1011 124 15% 4,
1011 ‘united themselves with
women so as to have defiled —
themselves with them’.
15% 4,
Cf. |
508 ‘... the garden where the
elect and righteousdwell where —
my grandfather was taken up, —
the seventh from Adam’,
701-3,
Cf.
124 15! ‘scribe of righteousness ’, —
1878 ‘as for those towards the |
east ;
throne of God’. Cf. 248 253,
7? ‘they bare great giants’. Cf.
15% 8,
7> ‘they began to sin against
. the middle one
reached to heaven like the
]
;
ν
͵
‘
birds and beasts...and to
devour one another’s flesh ἢ,
10! « bind them fast in the val- |
leys (emended) of the earth’, ©
10° 145 °,
10° ‘that they may destroy each —
Ch 1012
other in battle’.
881,
1012 « and when their sons have ©
slain one another, and they
have seen the destruction of
Jubilees
in the depths of the earth for
ever, until the day of the great
condemnation when judge-
_ ment is executed, &c.’
4, ay He destroyed all... and
7 He made... anew μὴ right-
, eous salbake, &e.’
24 « seven flood-gates of heaven ’.
J
(3 ‘the fountains of the deep also
sent up waters ’.
᾿ 39. «the fountains of the great
_ deep were closed and the flood-
gates of heaven were restrained;
and ... all the mouths of the
abysses of the earth were
opened, and the water began
to descend into the deep be-
low’. Cf. 66,
6, 29-382 A year of 364 days,
_ four being intercalary days.
"32-38 Warning against the use of
< any other calendar.
7°! The deluge due to the Watch-
τ
ers’ sin.
The Watchers’ sin. Cf. 4??.
‘ against the law of their ordin-
ances’,
‘ they made the beginning of un-
cleanness ’.
Introduction
lxxili
1 Enoch
their beloved ones, bind them
fast for seventy generations in
the valleys of the earth till
the day of their judgement and
of their consummation, till the
judgement that is for ever and
ever is consummated ’.
12° ‘the murder of their beloved
ones shall} they see’. Cf. 145,
101 16 «destroy all ... and let
the plant of righteousness and
truth appear, &c.’
89? ‘heaven ...a lofty roof with
seven water torrents thereon ’.
89° ‘fountains were opened on
the surface of that great en-
closure, &c.’
897 ‘those water torrents were
removed from that high roof
and the chasms of the earth
were levelled up and. other
abysses were opened. 8 Then
the water began to run down
into these, &c.’
751, 2 994, 6, 11,
825 τ,
102,
71, &.
153-7,
8? ‘there arose much godlessness
and they committed fornica-
tion ’.
9° ‘hath taught all unrighteous-
ness on earth’.
108 ‘...tohim ascribe all sin’.
lxxiv
Jubilees
#2 The Giants, the Naphil, the
Eljé,
‘they devoured one another’.
Cf. 5°.
*3 ¢shed much blood ... the earth
was filled with iniquity ’.
“Ὁ “they sinned, &c.’ (emended).
*9 «into Sheol shall they go, and
into the place of condemnation
shall they descend, and into
the darkness’. Cf. 2222.
39 ‘the seventh in his generation’.
‘whilst still living he testified
to his son, &c.’
8135 ‘the middle of the earth ,
(Shem’s lot).
*2 «the mountains of fire ’.
10! ‘the unclean demons began
to lead astray ... and destroy
them’. Cf. 115,
‘hold them fast in the place of
condemnation ’. —
12 «we explained to Noah the
medicines .. . how he might
heal’.
12? ‘what help and profit have
we from those idols’.
4 ‘who causes the rain and the
dew to descend on the earth’.
The Book of Enoch
1 Enoch
71 (Syncellus’s Greek Version) The
Giants, Nephilim, the Eliud.
871 ‘devour each other’. Cf.
10% 12 881,
91 “much blood being shed...
all lawlessness being wrought
upon the earth’.
75,
103% § « their souls shall be made
to descend into Sheol... and
into darkness ... and a burn-
ing flame where there is griev-
ous judgement...’.
60° ‘the seventh from Adam’. —
935 ‘the seventh in the first week’.
93% 2,
1
26! ‘the middle of the earth’
(Palestine).
Cf. 188-9 241-8,
158 ‘the giants shall be called
evil spirits .
νος afflict, oppress, destroy,
attack, do battle’. Cf. 164.
19! ‘their (the angels’) spirits
assuming many different forms —
are defiling mankind and will
lead them astray into sacrificing
to demons as gods ’. .
19! ‘here shall they stand till the
day of the great judgement’. —
107 ‘heal the earth which the
angels have corrupted, &c.’
997 *... shall get no manner of
help from them ’.
101? ‘ withholds the rain and the
dew from descending on the
earth ’. |
te Jubilees
582 ‘ But over Israel He did not
appoint any angel or spirit for
He aloneistheir ruler’. This
contradicts 1 En. 895,
‘He will require them at the
hands of His angels, &c.’
66 ‘plant of righteousness ’.
| Cf, 21.
2211 ‘worship evil spirits ’.
i
f
k
ERE
32 ‘For they will descend into
ἢ Sheol, ὅχο.᾽ See 739 above.
316sqa- Rise of the Chasids.
24 Attack of the (?) Syrians.
hiding A future time of peace
, and joy and plenty, with long
life.
* “their spirits will have much
_ joy’ (though ‘their bones will
| rest in the earth ’).
30% ‘the book of life’. Cf. 362°,
321%, 19 Jacob’s seed rule and
᾿ judge.
8617 “the guardian of Jacob’.
i
%
ὗ
am
36! “the day of turbulence and
ὃ execration and indignation
_ and anger ’.
_ ‘the book of life’. Cf. 3022.
37% ‘the boar’ (Esau speaks in
reference to himself).
7
Introduction
Ixxv
1 Enoch
89° ‘and He called seventy
shepherds and cast those sheep
to them, &c.’
901%, 22,
1016 ‘plant of righteousness ’.
Cf, 938%'6,
99" ‘worship impure spirits and
demons ’.
1037 8,
90°",
908-11,
δ᾽ 1017; also 91-104 passim.
103° ‘all goodness and joy and
glory are... written down
for the spirits of them, &c.’
108: ‘and the spirits ... shall
live and rejoice... and their
spirits shall not perish’.
478 ‘the books of the living ’.
95° 96! The righteous rule and
judge.
20° ‘Michael . . . set over the
best part of mankind’ [Ὁ
‘over the people’. Eth. |
392 ‘books of zeal and wrath,
and books of disquiet and
expulsion ἡ,
47° ‘the books of the living ’.
8912, 42, 49, 66 ¢ wild boar’, ‘ wild
boars’ (= Edom).
In the Testaments of the Twelve Patriarchs, written between
187 and 105 (possibly 109-107) B.c., there are nine direct
‘references to a book of Enoch :— |
ao
ee
lxxvi
T. Lev. 105 ‘the house which the
Lord shall choose .. . as is
contained in the book of
Enoch the righteous ’.
161 <I have learned (in the book
of Enoch BA#S).... for
seventy weeks ἡ.
141 1 have learned (from the
writing of Enoch β ΑΒ S') &c.’
T. Dan. 5°
T. Sim. 54
T. Jud. 181 (8)
T. Zeb. 3 (B)
T. Naph, 41
T. Benj. 91, 10°
The Book of Enoch
1 En. 895° ‘the house for the
Lord’,
8959 saq-
91° 7,
cannot be traced directly to any
passage in 1 Enoch. In Τὶ
Zeb. 34 there is a slip, ‘ Enoch”
being written for ‘Moses’ in
BS!, or else a scribe has
changed the reference to Moses
as being an anachronism on
the lips of Zebulon. |
There are also passages in the Zestaments which are more or
less closely parallel to 1 Enoch, 6. g. :—
T. Reub. 5% 7 The. Watchers, the
women and the giants.
T. Lev. 86 ‘the Great
(a β ΑΒ S).
T. Ley. 16? ‘ make void the law
and set at naught... by evil
perverseness ’.
18° (see note on 1 En. 51‘).
T. Naph. 85 ‘the Watchers
changed the order of their
nature ’.
Glory ’
1 Enoch was probably used by the author of the Assumption of
Moses, written between a.p. 7-and 80. Cf. :—
Ass. Mos.
48 ‘sad and lamenting because
they will not be able to offer
sacrifices to the Lord of their
fathers ’.
1054 ‘He will go forth from
His holy habitation ’.
1 En. 6-92.
142° 1023.
99% 14 104% 10,
ΠΕ ΓΕ ES ΤΟΎ
51";
6-9.
1 Enoch
8973 ‘they began to place a table
.. . but all the bread on it was
polluted and not pure’.
15 ‘will come forth from His
dwelling ’. a
Ass. Mos.
: το ‘And the earth shall tremble:
toits confines shall it be shaken:
And the high mountains shall
be made low, and the hills
shall be shaken and fall’,
Introduction
lxxvii
1 Enoch ;
1°°*,,,. unto the ends of the
earth ; δ And the high moun-
tains shall be shaken and the
high hills . .. made low ἢ.
_ 2 Baruch (for date see Introd. to my Ayoc, Bar. $7, pp. lvii and
_Isiv) has many affinities with 1 Enoch both in diction and in
thought, and is manifestly dependent on it.
2 Baruch
108,
108 Sirens.
138 ‘The judgement of the Lofty
One who has no respect of per-
sons’,
2125 ‘treasuries of souls ’,
241 ‘the books shall be opened
in which are written the
sins of all those who have
sinned ’,
29: A later form of the myth of
Behemoth and Leviathan which
is found first in En, 607—°.
29° ‘The earth also shall yield
its fruit ten thousandfold ",
32° ‘renew His creation’,
852 “0. that mine eyes were
- springs, and mine eyelids a
fount of tears’.
48° ‘The spheres... .
orders’.
7607,
+513 ‘who have planted in their
heart the root of wisdom’ (cf.
597),
5110 ‘they shall be made like
unto the angels, and be made
equal to the stars’.
in their -
1 Enoch
383,
19? Sirens.
638 ‘His judgements have no
respect of persons ’.
100°,
9050 ‘he took the sealed books
and opened those books ’,
607-9, 24,
10!® ‘ each measure shall bear a
- thousand ’,
454,
951 ‘Oh that mine eyes were [a
cloud of| waters that I might
weep over you and pour down
my tears as a cloud ΤΟΥ
waters ’.
21 ‘The luminaries...
set in order’,
51},
1016. ‘the plant of ὙΠ τες
ness’,
rise and
104%4 ‘shine as the lights of
heaven... have great joy as
the angels’. Cf. 6911,
Ixxvili
2 Baruch
54? ‘for Whom nothing is too
hard ’.
The Book of Enoch
1 Enoch
843 ‘nothing is too hard for
Thee’.
55° Remiel.
66° “when he (Adam) trans-
gressed, untimely death came
into being ’.
207 Ramiel (Greek). :
691! ‘men were created exactly
like the angels—and death .
could not have taken hold. of
them ’.
5619-18 ‘even to the angels be- 6-10.
came hea danger. For, more- ;
over, at that time, when he was
created, they enjoyed liberty.
And some of them descended
and mingled with the women.
And then those who did so
were tormented in chains’.
59? ‘the eternal law ἡ. 992 ‘the eternal law ’.. a
595, 8 1811 217-10 4911, 12 475,
10 Gchenna. ; 27%3 54 6212 9020, 27,
‘the station of vengeance ’. 1812-16 19 21 2210-48 δα"
9024-27,
68°. 8978, 74,
The dependence of this book on 1 Enoch is still more evident
if we may regard it as proceeding from one author ; for it repro-
duces in the main the conceptions of 1 En. 91-104 save that
it expects a Messiah. Thus in this Apocalypse of Baruch the
Messianic Kingdom is only of temporary duration. The Messiah
reigns till sin is at an end 74°, During his reign the earth
yields ten thousandfold, and there are no premature deaths, At
the close of this period the Messiah returns to heaven and the
resurrection ensues 50-51°, The righteous are then transformed
and made like the angels 51% 1°,
The author of 4 Ezra, writing between a.p. 81-96, has made
a not infrequent use of 1 Enoch, and this mainly of the Parables.
4 Ezra 1 Enoch
649-82 takes up and develops 6019 Leviathan and Behemoth.
further the myth found in
En. 607~°,
4 Ezra
752, 38 « Bt terra reddet qui in ea
dormiunt, et pulvis qui in eo
silentio habitant, et promptu-
aria reddent quae eis commen-
datae sunt animae. Et re-
velabitur Altissimus super
sedem iudicii ’.
737 «Ἐπ dicet tune Altissimus ad
excitatas gentes: videte et in-
. tellegite quem negastis, vel cui
non servistis vel cuius diligen-
tias sprevistis ’.
7°6 ‘Clibanus gehennae ostende-
tur, et contra eum iocundi-
tatis paradisus ’.
715 ‘incipiescreaturam renovare’.
785, 9, A development of 1 En.
100°.
7125, ‘Super stellas fulgebunt
facies eorum’. Cf. 791,
‘... nostrae autem facies super
tenebras nigrae ’.
Introduction
Ixxix
1 Enoch
511 ὃ. And in those days shall the
earth also give back that which
has been entrusted to it, And
Sheol also shall give back that
which it has received, And
hell shall give back that which
it owes... And the Elect One
shall in those days sit on My
throne ’.
62! ‘thus the Lord commanded
... those who dwell on the
earth, and said: ‘‘ Open your
eyes and lift up your horns if
ye are able to recognize the
Elect One” ’.
60° ‘Who worship not the right-
eous law and... who deny
the righteous judgement and
... Who take His name in
vain’.
48% 10 275.
721.
100°.
104? ‘ yeshall shine as the lights
of heaven ’. :
6210 « darkness shall grow deeper
on their faces ’. .
From the second century a.p. onwards all knowledge of
1 Enoch vanishes from Jewish literature with the exception of
a few references that are given by Jellinek in the Ze:tschr, D.U.G.,
1858, p. 249.
§ 17. Tae Hesrew Book or Enocu.
The Hebrew Book of Enoch, 7'2n 15D, of which a complete
|
|
i
but unedited MS. exists in the Bodleian Library, is a work which
lxxx The Book of Enoch |
must be dated later than the Book of the Secrets of Enoch (or
2 Enoch), as it continually betrays its dependence on that work.
A printed edition of the book is given by Jellinek, Bet ha-
Midrasch, 1878, v. 170-190, but in an incomplete form, It
describes the ascent into heaven of Rabbi Ishmael, who receives
a series of revelations from Metatron, who relates in chaps, 8-5
7-16 (οὗ, 1 En, 148 70?) that he is Enoch the son of Jared, trans-
lated to heaven in a chariot of fire at the time of the Deluge, to.
bear eternal witness against his sinful contemporaries (1 En, ὅς Ὁ
14'~7), He had there been instructed by the Angel of Wisdom
in all wisdom and knowledge, and all the mysteries of creation
(1 En. 931° 6811-21) of heaven and earth, of past and future
things, and of the world to come. In chap. 6 it is said that
Adam and his generation beheld the heavenly glory, until in the
time of Enoch ‘ Aza and Azael led men to idolatry’, Cf, ‘in
the days of Jared’ (1 En, 6°)—‘ Azazel’ (1 En. 8! 104 131)—‘ the
angels .. . spirits shall lead them astray into sacrificing to demons |
as gods’ (1 En. 191),
Chaps. 18-22 (not in Jellinek’s edition) describe the seven.
heavens with their hosts of angels, and the courses of the sun,
moon, and stars (1 En, 72-82), In chap. 28 Metatron describes
the fragrant odours and perfumes wafted into paradise to the
pious and just, for whom paradise and the tree of life are pre-
pared as an eternal inheritance (1 En. 244-257). In 24-26 he
describes the chariot of God, and the many-eyed, radiant, God-
praising Ophannim and Seraphim (1 En, 6119 71, The latter
burn the accusations continually brought by Satan against:
Israel (1 En. 40%-"), In 27 he tells of a heavenly registrar and
keeper of the archives (cf, 1 En, 89%, 70, 76 986-8 1047),
Chaps. 35-40 relate how the heavenly hosts pass into God’s
presence to praise and glorify Him with the song, ‘ Holy, Holy,
Holy is the Lord Sabaoth,’ and how at that the Ophannim,
Cherubim, Chayyoth, and Seraphim prostrate themselves (cf,
1 En, 3910-18 6119-12), In 41-47 Metatron shows Ishmael the
repositories of the rain, snow, hail, thunder and lightning (cf.
1 En, 601!~*1), the spirits of those angels who were punished,
ΙΧΧΧῚ
and whose bodies were turned to great fiery mountains (1 En.
1811-16, 21), the places of punishment (cf. 1 En. 181: 19! 217
γι ὃ, &e.); Metatron next shows all past and future ages from
Adam to the end of time, including the Messiah ben David and
his age, and the wars of Gog and Magog (1 En. 56°-57?), and
other events of the Messianic era. In the last chap., 48, he
shows Ishmael the glorious future Jerusalem (1 En, 8939), where
the souls of the righteous stand praying for its advent upon
earth (1 En. 97% ὃ 99% 16 104°),
"| The date of this work cannot be later than the time of the
completion of the Babylonian Talmud, An apocalyptic frag-
pean (dealt with in Jewish Encyc. i. 678, 679), apparently
: ritten under the immediate impression of the Hadrianic per-
‘secution, seems to supply the link which connects 2 Enoch with
‘this akc Htrew Book of Enoch, which itself must be dated
earlier than Talmud Berachoth 7 a which quotes from it.!
a
Introduction
:
:
᾿ 18. Tue Inriturnce or Enocu on Parristic ΠΙΤΈΒΑΤΟΒΕ.
Epistle of Barnabas (soon after
| 70 A.D.).
4 τὸ τέλειον σκάνδαλον ἤγγικεν Not in our Enoch. :
᾿ περὶ οὗ γέγραπται, ὡς Ἑνὼχ
᾿ λέγει.
16° λέγει γὰρ ἡ γραφή καὶ 1° En. 895° «He forsook that
Ξ ἔσται ἐπ᾽ ἤσχότων τῶν ἡμερῶν
᾿ καὶ παραδώσει κύριος τὰ πρόβατα
τῆς νομῆς καὶ τὴν μάνδραν καὶ
᾿ τὸν πύργον αὐτῶν εἰς καταφθοράν.
16°.
Apocalypse of Peter (early in
_ second century) (ed. Robinson
and James, 1892),
᾿ τοὺς πεινῶντας καὶ διψῶντας
καὶ θλιβομένους, καὶ ἐν τούτῳ
1370
their house and their tower
and gave them (those sheep) all
into the hands of the lions, to
. devour them’, δύ, de-
voured...those sheep... and
they burnt that tower and
demolished that house ’.
9118,
1087— + those who have afflicted
their bodies, &c.’
1 This account is based on that given in Jewish Encyc. i, 676-679.
lxxxii
,ὔ
τῷ βίῳ τοὺς ψυχὰς ἑαυτῶν
δοκιμάζοντας.
Description of the ‘two
righteous brethren’.
οὖν γῆν οος ἀρωμάτων πλήρη
καὶ φυτῶν εὐανθῶν καὶ ἀφθάρτων
Ν Ν 3 Ld 4,
καὶ καρπὸν εὐλογημένον φερόν-
ΤΩων.
μιᾷ φωνῇ τὸν Κύριον θεὸν ἀνευφή-
μουν.
ε δὲ 9. , A ,ὔ 9 ,
οἱ δὲ οἰκήτορες τοῦ τόπου ἐκείνου
ἐνδεδυμένοι ἦσαν ἔνδυμα ἀγγέλων
φωτινῶν.
δ οἱ κολαζόμενοι... σκοτινὸν εἶχον
δ᾽ A Ν ” Ν. Ν 3.2
αὐτῶν τὸ ἔνδυμα κατὰ τὸν ἀέρα
τοῦ τόπου.
οἱ κολάζοντες ἄγγελοι. Cf. 8
+ ,
ἄγγελοι βασανισταί.
ἵ πῦρ φλεγόμενον.
The Book of Enoch
106”: 1° * body whiter than snow,
&c.’ See notes in loc.
24° 25 Fragrant.
615 12 «one voice .. . bless, &¢.’
1081? ‘in shining light’.
6210, 15, 16,
53° 56! 6211 631 661 * the angels
of punishment ’.
101° 805: 983 1085,
ot βλασφημοῦντες... τὴν ddov 27% Sutter... unseemly words,
τῆς δικαιοσύνης. Cf. 1°, ὅς. Cf. 1085
9118 941 ‘the paths of righteous-
ness ’.
15 6310 948-11 964-8 978-10,
αὐτῶν πεποιθότες... ἀλλ᾽ ἀμελή-
ε lal A “. 4
οἱ πλουτοῦντες καὶ τῷ πλούτῳ
σαντες τῆς ἐντολῆς τοῦ θεοῦ.
Justin Martyr (died between A.D. 163 and 167),
Apol. ii. 5 οἱ δὲ ἄγγελοι.
ε , Ν τὸ : ER ν 3 ε
ἡττήθησαν καὶ ποαιόὸᾶς ETEKVWOQAV, Ol εἰσιν OL
98-9 158 9.
ες γυναικῶν μίξεσιν
λεγόμενοι δαίμονες καὶ εἰς ἀνθρώπους φόνους,
’, Ν lal ,
πολέμους, μοιχείας καὶ πᾶσαν κακίαν ἔσπειραν.
{ΠῚ δ᾽
Tatian (flor. A.D. 160), Oratio adv. Graecos 8 88 ‘astrology’. —
ὑπόθεσις δὲ αὐτοῖς τῆς ἀποστασίας οἱ ἄνθρωποι |
γίνονται. διάγραμμα yap αὐτοῖς ἀστροθεσίας .
39 ,
ἀναδείξαιτες ...
6° ‘who descend-
ed’, 15%) 9,
20. μετῳκίσθησαν οἱ δαίμονες. . . καὶ οἱ μὲν ἀπ᾽
οὐρανοῦ κατεβλήθησαν.
Athenagoras (about A.D. 170), Legatio pro
Christianis, 24 ‘De angelis et gigantibus’,
regards Enoch, though he does not name him,
Introduction
_as a true prophet tore δὲ μηδὲν ἡμᾶς ἀμάρτυρον
λέγειν, ἃ δὲ τοῖς προφήταις ἐκπεφώνηται, μηνύειν.
: ἐκεῖνοι μέν, εἰς ἐπιθυμίαν πεσόντες, παρθένων...
ἐκ μὲν οὖν τῶν περὶτὰς παρθένους ἐχόντων οἱ
᾿ καλούμενοι ἐγεννήθησαν. γίγαντες. 25. οὗτοι
τοίνυν οἱ ἄγγελοι οἱ ἐκπεσόντες τῶν οὐρανῶν περὶ
τὸν ἀέρα ἔχοντες καὶ τῆν γὴν, οὐκέτι εἰς τὰ
ὑπερουράνια ὑπερκύψαι δυνάμενοι: καὶ αἱ τῶν
᾿ γιγάντων ψυχαί, οἱ περὶ τὸν κόσμον εἰσὶ πλανώ-
μενοι δαίμονες.
inucius Felix (second century), Octavius, xxvi
‘Isti igitur spiritus, posteaquam simplici-
_tatem substantiae suae, onusti et immersi
_vitiis, perdiderunt, ad solatium calamitatis
suae non desinunt perditi iam perdere .. . et
-alienati a Deo, inductis pravis religionibus a
| Deo segregare. Eos spiritus daemonas esse
| poetae sciunt, philosophi disserunt, Socrates
novit. .. Magi quoque... quicquid miraculi
_ludunt, per daemonas faciunt.’
renaeus (ob. circa A.D. 202).
10. 1 (ed. Stieren). Πνεῦμα ἅγιον, τὸ διὰ τῶν
᾿ προφητῶν κεκηρυχὸς ... κρίσιν δικαίαν ἐν τοῖς
πᾶσι ποιήσηται (sc. Χριστὸς Ἰησοῦς): τὰ μὲν
πνευματικὰ τῆς πονηρίας, καὶ ἀγγέλους παρα-
_ βεβηκότας, καὶ ἐν ἀποστασίᾳ γεγονότας, καὶ τοὺς
᾿ ἀσεβεῖς καὶ ἀδίκους καὶ ἀνόμους καὶ βλασφήμους
᾿ τῶν ἀνθρώπων εἰς τὸ αἰώνιον πῦρ πέμψῃ.
i. 15. 6 (a quotation from a ‘divine elder and
| preacher of the truth’):
Εἰδωλοποιέ, Μάρκε, καὶ τερατοσκόπε,
nf ᾿Αστρολογικῆς ἔμπειρε καὶ μαγικῆς τέχνης;
Ad ὧν κρατύνεις τῆς πλάνης τὰ διδάγματα,
Σημεῖα δεικνὺς τοῖς ὑπὸ σοῦ πλανωμένοις,
᾿᾿Αποστατικῆς δυνάμεως ἐγχειρήματα
"A σοι χορηγεῖ σὸς πατὴρ Zaray ἀεί,
AU ἀγγελικῆς δυνάμεως ᾿Αζαζὴλ ποιεῖν,
Ἔχων σε πρόδρομον ἀντιθέου πανουργίας.
y. 16. 2. ‘Sed et Εποοι,.. . . cum esset homo,
_ legatione ad angelos fungebatur et translatus
est et conservatur usque nunc testis iudicii
£2
ΙΧΧΧΙΪ
6 7 13° 145 168-10
ὃ 158-12 161 19),
1 En. 101% 14,
54, &e.
8° ‘enchantments
... astrology ’.
8! « Azazel taught
men, &c.’
12% 613 148-7 15
16.
lxxxiv The Book of Enoch
Dei, quoniam angeli quidam transgressi
deciderunt in terram in iudicium.’ .
iv. 36.4. ‘Et temporibus Noe diluviuminducens, 10% ‘a deluge is
uti exstingueret pessimum genus eorum qui about to come
tunc erant hominum, qui iam fructificare upon the whole
Deo non poterant, cum angeli transgressores earth, &c.’ 98
commixti fuissent eis.’ ‘slept with the
women’. —
v. 28. 2. ‘Et non est mirandum, si daemoniis 997‘impurespirits
et apostaticis spiritibus ministrantibus ei, and demons’.
per eos faciat signa, in quibus seducat habi- 19! ‘lead (man-
tantes super terram.’ Cf. Tert. De Idol. iv. kind)astray, &c,”
Tertullian, writing between 197 and 223, regards
Enoch as Scripture, Apol. xxii. Cf. 1 En. 15° 9,
(Quoted in note on 15* 3.)
De Cultu Femin. i. 2. 8:- |
(Quoted in note on 81.)
i. 3. ‘Scio scripturam Enoch quae hunc ordinem angelis
dedit, non recipi a quibusdam, quia nec in arma-
rium Iudaicum admittitur. Opinor, non puta-
verunt illum ante cataclysymum editam post eum
casum orbis omnium rerum abolitorem salvam esse
potuisse.’ But Tertullian proceeds to show that this
was possible: ‘cum Enoch filio suo Matusalae nihil
aliud mandaverit quam ut notitiam eorum posteris
suis traderet.? He then pronounces the singular
critical canon: ‘cum Enoch eadem scriptura etiam
de domino praedicarit, a nobis quidem nihil omnino
reiiciendum est quod pertineat ad nos....A
Iudaeis potest iam videri propterea reiecta, sicut
et cetera fere quae Christum sonant. . . . Eo accedit
quod Enoch apud Iudam apostolum testimonium
a a ae
possidet.’ :
ii. 10 (quoted in note on 81). 8! a
De Idol. iv. ; 191 99% 7
(Quoted in notes on 19! and 99% 7.)
De Idol, ix. De Virg. Veland. vii ‘Si enim propter 6 14°.
angelos, scilicet quos legimus a Deo et caelo excidisse
ob concupiscentiam feminarum, &e.’
Clement of Alexandria (circa A.D. 150-210) a
Prophet. (ed. Dindorf).
Introduction lxxxv
iii, 456 (quoted in note on 19%), 19°,
iii. 474 (quoted in note on 8% 3), 82, 3,
Strom. (ed. Dindorf), iii. 9 (quoted in note on 163). 81-8. 16%.
Bardesanes(?) (154-222). Book of the Laws of 6, &c.
Countries. ‘If the angels likewise had not been
possessed of personal freedom they would not have
consorted with the daughters of men and sinned
and fallen from their places,
Julius Africanus (ob. cire. 5.1) Chronographia, 7] 8, &e.
Πλήθους ἀνθρώπων γενομένου ἐπὶ τῆς γῆς ἄγγελοι τοῦ
οὐρανοῦ θυγατράσιν ἀνθρώπων συνῆλθον. Ἔν ἐνίοις
ἀντιγράφοις εὗρον, “ οἱ υἱοὶ τοῦ Θεοῦ... ᾿ Ei δὲ ἐπ᾽
ἀγγέλων νοοῖτο ἔχειν τούτους, τοὺς περὶ μαγείας καὶ
γοητείας, ἔτι δὲ ἀριθμῶν κινήσεως, τῶν μετεώρων ταῖς
γυναιξὶ τὴν γνῶσιν παραδεδωκέναι, ἀφ᾽ ὧν ἐποίησαν
τοὺς παῖδας τοὺς γίγαντας, δι᾿ ods τῆς κακίας ἐπιγενο-
μένης, &e.
Origen (185-254) does not regard Enoch as inspired, and yet
he does not wholly reject it. Cf. Contra Celsum, v.52. Celsus
argues that other ἄγγελοι descended to the earth before Christ :
ἐλθεῖν γὰρ καὶ ἄλλους λέγουσι πολλάκις Kal ὁμοῦ ye ἑξήκοντα ἢ
ἑβδομήκοντα' ods δὴ γενέσθαι κακοὺς καὶ κολάζεσθαι δεσμοῖς
ὑποβληθέντας ἐν γῇ ὅθεν καὶ τὰς θερμὰς πηγὰς εἶναι τὰ ἐκείνων
δάκρυα. In a lengthy rejoinder Origen remarks, v. 54 ἐν ταῖς
ἐκκλησίαις οὐ πάνυ φέρεται ὡς θεῖα τὰ ἐπιγεγραμμένα τοῦ ᾿Ενὼχ
βιβλία (cf. 1 En. 6 1011-ἰ.2 67%"), That Origen was undecided
as to the value to be attached to Enoch is clearer from the follow-
ing passages. In Joannem, vi, 25 (Lommatzsch, i, 241) ὡς ἐν τῷ
᾿Ενὼχ γέγραπται, εἴ τῳ φίλον παραδέχεσθαι ws ἅγιον τὸ βιβλώον.
In Num, Homil, xxviii. 2 (Lommatzsch, x. 366) ‘De quibus
quidem nominibus plurima in libellis, qui appellantur Enoch,
secreta continentur, et arcana: sed quia libelli ipsi non videntur
apud Hebraeos in auctoritate haberi, interim nunc ea quae ibi
nominantur ad exemplum vocare differamus’. De Princip, 1. 8. 8
(Lommatzsch, xxi, 73) ‘Sed et in Enoch libro his similia descri-
untur’; iv. 35 (Lommatzsch, xxi, 476), quoted on 195,
Ixxxvi The Book of Enoch
In the vision of Perpetua in Acta SS. Perpet. et Felic. (early
in third century) vii, viii (ed. Robinson, pp. 72 sqq.), we how
a remarkable parallel :
vii. After, prayer for Dinocrates 1 En, 22. The divisions for the
she sees the place once gloomy souls of the dead,
now bright, and one drawing ° ‘this division has been made
waterfrom the pool incessantly. for the spirits of the righteous
. ‘Then I understood that he in which there is the bright
was translated from punish- spring of water ’,
ment.’
xii. ‘ the house built of light’. Lat,
Pseudo-Tertullian, Five Books against Marcion, iii.
ch. ii (Migne, ii. 1070). A summary of Enoch’s life
is given in which occur the words: ‘Sacrilegum
genus ut fugeret crudele gigantum,’
Commodianus (flor. 250 A. D.), Instructiones (ed. Migne,
P.L. v. 203, 204), i. 3:
‘(Deus) Visitari voluit terram ab angelis istam
_ Legitima cuius spreverunt illi dimissi :
Tanta fuit forma feminarum, quae flecteret illos.
Ut coinquinati non possent caelo redire,
Rebelles ex illo contra Deum verba misere.
Altissimus inde sententiam misit in illis
De semine quorum gigantes nati feruntur.
Ab ipsis in terra artes prolatae fuere,
Et tingere lanas docuerunt et quaeque geruntur,
Mortales et illi mortuos simulacro ponebant.
Omnipotens autem, quod essent de semine pravo,
Non censuit illos recipi defunctos e morte.
Unde modo vagi subvertunt corpora multa :
Maxime quos hodie colitis et deos oratis.
Carmen Apologeticum (1011) :
‘ Stellae cadunt caeli, iudicantur astra nobiscum.’
Cyprian (flor. 250 A.p.), De Hab. Virg. 14 (Hartel, i,
. p. 197):
‘Neque Deus... tinguere ... docuit .. . lapillis aut
margaritis. .. conspiciatur id desuper quod diabolus
invenit... quae omnia peccatores et apostatae angeli
suis artibus prodiderunt, quando ad terrena contagia
devoluti a caelesti vigore recesserunt illi et oculos
Introduction Ixxxvii
cireumducto nigrore fucare et genas mendacio
ruboris inficere. .. .’
Pseudo-Cyprian (third century), Ad Novatianum (ed.
Hartel, Cyprian, iii, p.67)—a citation of 1 En. 1°:
feece venit cum multis milibus nuntiorum suorum 1°,
facere iudicium de omnibus et perdere omnes impios
et arguere omnem carnem de omnibus factis im-
piorum quae fecerunt impie et de omnibus verbis’
impiis quae de Deo locuti sunt peccatores.’
_Hippolytus (flor, 220 a.v.), Or.
adv. Graecos (ed, Bunsen, Ana-
lecta Ante-Nicaena, i.'393) :
καὶ οὗτος μὲν ὃ περὶ δαιμόνων τόπος.
Περὶ δὲ “Avdov, ἐν ᾧ συνέχονται
ψυχαὶ δικαίων τε καὶ ἀδίκων,
ἀναγκαῖον εἰπεῖν. Ὁ “Avdns
τόπος ἐστὶν ἐν τῇ κτίσει ἀκατα-
σκεύαστος, χωρίον ὑπόγειον, ἐν ᾧ
φῶς κόσμου οὐκ ἐπιλάμπει.
1 En. 22° ‘all the souls of the
children of men’,
211‘ where things were chaotic’.
Anatolius appointed Bishop of Laodicea in 269, Quoted in
Euseb. Hist, Eccl. vii. 32. 19 τοῦ δὲ τὸν πρῶτον παρ᾽ ᾿Ἑ βραίοις
δες Ν > 7 = Ν \ Ν > a Ἐ Q
μηνα περὶ ἰσημερίαν εἰναι, παραστατικὰ καὶ τὰ ἐν τῳ Lywx
μαθήματα.
Zosimus of Panopolis (third century), quoted in
Syncellus (Dindorf, i, 1829, p. 24):
τοῦτο οὖν ἔφασαν ai ἄρχαῖαι καὶ ai θεῖαι γραφαί, ὅτι 1 En. 6 7.
ἄγγελοί τινες ἐπεθύμησαν τῶν γυναινῶν, καὶ κατελ-
θόντες ἐδίδαξαν αὐτὰς πάντα τὰ τῆς φύσεως ἔργα. ὧν 8.
χάριν, φησί, προσκρούσαντες ἔξω τοῦ οὐρανοῦ ἔμειναν,
ὅτι πάντα τὰ πονηρὰ καὶ μηδὲν ὠφελοῦντα τὴν ψυχὴν,
ἐδίδαξαν τοὺς ἀνθρώπους. ἐξ αὐτῶν φάσκουσιν αἱ
αὐταὶ γραφαὶ καὶ τοὺς γίγαντας γεγενῆσθαι.
Clementine Homilies (written per-
haps in the fourth century) :
viii. 12-18: The angels before
their fall descended to the
earth (ef. Jub. 41°) and πρὸς
πᾶσαν ἑαυτοὺς μετέβαλον φύσιν,
ἅτε θειωδεστέρας ὄντες οὐσίας,
1 En, 191 After the angels’ fall—
‘their spirits assuming many
different forms ’.
Ixxxviii
A ε δί Ν / 8
καὶ ῥᾳδίως πρὸς πάντα pera:
,
τρέπεσθαι δυνάμενοι. καὶ ἐγίνοντο
λίθος τίμιος, &C....
κρατούμενοι, εἰς γυναικῶν μίξιν
ὦλισθον". αἷς συμπλακέντες. ...
A a
σαρκὸς yap αὐτοὶ δεσμοῖς πεπε-
δημένοι κατέχονται, καὶ ἰσχυρῶς
δέδ Φ φ 3 > Ν
έδενται. οὗ ἕνεκεν εἰς οὐρανοὺς
ἀνελθεῖν οὐκέτι ἐδυνήθησαν.
,ὔ a
Mera yap συνουσίαν ὃ τὸ πρῶτον
ἐγίνοντο ἀπαιτηθέντες, καὶ παρα-
a / / Ν Ν
σχεῖν μηκέτι δυνηθέντες διὰ τὸ
Ἀ
ἄλλο τι μετὰ μιασμὸν αὐτοὺς
a Ν 4 a4
ποιῆσαι μὴ δύνασθαι, ἀρέσκειν
a > / ,
Te Tals ἐρωμέναις βουλόμενοι,
> » ε “ Ν a a ‘
ἀνθ᾽ ἑαυτῶν τοὺς τῆς γῆς μυελοὺς
ὑπέδειξαν. λέγω δὲτὰ ἐκ μετάλλων
4
ἄνθη, χρυσόν, χαλκόν, ἄργυρον,
7 Ν a
σίδηρον, καὶ τὰ ὅμοια, σὺν τοῖς
4 ΄ , A
τιμιωτάτοις ἅπασιν λίθοις. -σὺν
a“ an ,
τούτοις δὲ τοῖς μαγευθεῖσιν λίθοις
καὶ τὰς τέχνας τῶν πρὸς ἕκαστα
πραγμάτων παρέδοσαν, καὶ μα-
’ὔ ε ,ὔ ν 9 ’
γείας ὑπέδειξαν, καὶ ἀστρονομίαν
ἐδίδαξαν, δυνάμεις τε ῥιζῶν, καὶ
Ψ Xe Lee ’ 3 ’
ὅσα ποτὲ ὑπὸ ἀνθρωπίνης ἐννοίας
εὑρεθῆναι ἀδύνατον" ἔτι δὲ χρυσοῦ
A > ’ Ν cal ε ,
kal ἀργύρου καὶ τῶν dpolwy
4 / fal > 6 ,
χύσιν, τάς τε τῶν ἐσθήτων
ποικίλας βαφάς. καὶ πάνθ᾽ ἁπλῶς
΄σ Ν / Ν / A
ὅσαπερ πρὸς κόσμου Kal τέρψεώς
ἐστι γυναικῶν, τῶν ἐν σαρκὶ
/ / 5 Ν ε ,
δεθέντων δαιμόνων ἐστὶν εὑρή-
5 Ν led ’ /
ματα. ἐκ δὲ τῆς νόθου μίξεως
ΓΡΕΙ͂ Ἵ + Ftp 4 J.
αὐτῶν, ἄνθρωποι ἐγένοντο νόθοι
’
ενον 00S... γίγαντας ὠνόμασαν
te cal ‘
1+. πρὸς THY ἑαυτῶν πλησμονὴν
τὸν κόσμον οὐκ ἔχοντες αὐτάρκη
...Tdv δὲ ἀλόγων ζώων τότε ᾿
ἐπιλιπόντων, οἱ νόθοι ἄνθρωποι
A 39 / wn 9 ,ὔ
και ἀνθρωπίνων OAPKWV eyeu-
81 ‘metals and the art of work-
The Book of Enoch
81 « all kinds of costly stones’.
61, 474,
105 131 14°,
14° « You shall not ascend into
heaven unto all eternity’.
71 ‘they began to go in unto them
.... and they taught them,
&e.’
aii
ing them...all kinds of
costly stones ’,
71 ‘charms and enchantments ’.
‘
83 ‘ enchantments... astrology’.
71 ‘the cutting of roots’. .
81 ‘bracelets... ornaments... F
and all colouring tinctures ’.
72 &e.,
73 ‘And when men could πὸ
longer sustain them. 4 The
giantsturned against themand
devoured mankind. 8 And
they began to sin against birds —
Introduction Ixxxix
σαντο... .. and beasts... δηᾶ to devour
one another’s flesh ’.
Ἐπεὶ οὖν αἱ τῶν τεθνεώτων γιγάντων 158 160].
ψυχαί, .... ὡς καινὸν γένος, καινῷ
καὶ τῷ ὀνόματι προσηγορεύθησαν
. ἐξεπέμφθη γὰρ αὐτοῖς ὑπὸ 153.
τοῦ θεοῦ ἄγγελός τις, τὴν αὐτοῦ
βουλὴν μηνύων, καὶ λέγων.
Τάδε δοκεῖ... areference to Jub.
433 not 1 Enoch.
There is a parallel but independent passage in the Clementine
Recognitions (put together in the fourth century). Both the
Homilies and the Recognitions are alike indebted for their main
ideas to 1 Enoch.
Clem. Recog. iv. 26, 27 (ed. Cotelier, i, p. 543):
‘unde colendi idola exordium mundo huic... 1En. 19}.
Angeli quidam, relicto proprii ordinis cursu, 15%; ὁ) Τὶ
hominum favere vitiis coepere, et libidini eorum...
illorum opera, suis magis voluptatibus morem 7! 8°, &c.
gererent : quique ... docuerunt homines quod
daemones artibus quibusdam obedire mortalibus,
id est, magicis invocationibus possent ; ac... totum
mundum, subtracto pietatis lumine, impietatisfumo 85.
repleverunt. Pro his et aliis nonnullis caussis (ef.
Jub. 771) diluvium mundo introductum est...’ 10° 106'*-"5,
Lactantius (flor. 320), Instit, (Migne, P. L. vi. 330-3832; Brandt
and Laubmann, i, pp. 162 sqq.), gives quite a long passage which
for its main features is indebted to 1 Enoch.
Instit. ii. 14 ‘Deus... misitan- (Jub. 415)
gelos ad tutelam cultumque
generis humani: quibus.. .
praecepit, ante omnia, ne 145’.
terrae contagione maculati sub-
stantiae coelestis amitterent
dignitatem. . . . Itaque illos 69* ‘Jeqén... who led astray
cum hominibus commorantes all the sons of God... through
dominator ille terrae... ad the daughters of men’.
ΧΟ The Book of Enoch
vitia pellexit, et mulierum congressibus inquinavit.
Tum in caelum ob peccata quibus se immerserant
non recepti ceciderunt in terram. Sic eos diabolus
ex angelis Dei suos fecit satellites ac ministros,
Qui autem sunt ex his procreati, quia neque angeli
neque homines fuerunt, sed mediam quandam
naturam gerentes, non sunt ad inferos recepti,
sicut in caelum parentes eorum. Ita duo genera
daemonum facta sunt, unum caeleste, alterum
terrenum. Hi sunt immundi spiritus malorum,
quae geruntur, auctores, quorum idem diabolus est
princeps. . . . Quod idcirco dictum est, quoniam
custodes eos humano generi Deus miserat: sed et
ipsi, cum sint perditores hominum, custodes tamen
se videri volunt, ut ipsi colantur, et Deus non
colatur....Magorum quoque ars omnis ac potentia -
horum adspirationibus constat, a quibus invocati,
visus hominum praestigiis obcaecantibus fallunt.
... Hi, ut dico, spiritus contaminati ac perditi per
omnem terram vagantur, et in solacium perditionis
suae perdendis hominibus operanutur.... Hos in
suis penetralibus consecrant, his cotidie vina pro-
fundunt, et, scientes, daemonas venerantur, quasi
terrestres deos. ... 15... . ex caelestibus de-
pravatos, terrenos esse coepisse.... 16... . Eorum
inventa sunt astrologia et haruspicina . . . et ars
magica. ... Hi sunt qui fingere imagines et simu-
lacra docuerunt. . . . Sed eos magi. . . veris suis
nominibus cient, illis caelestibus, quae in litteris
sanctis leguntur, &c.’
Inst. iv. 27, v. 18. Idol-worship due to demons who
were condemned to everlasting fire.
vil. 7. The abode of the dead.
vii. 16. In the last days ‘nec terra homini dabit
fructum ... Luna... meatus extraordinarios pera-
get... Tune annus breviabitur ’.
vii. 19, The slaughter of the wicked by the just
when the sword has descended from heaven.
The special judgement of the princes and tyrants,
The judgement ‘in the middle of the earth’.
vii. 24. In the millennium ‘qui erunt in corporibus
15 36h
54%, &e.
191;
15°"? Gh
1 En, 191,&e.
22.
802.
9019 911:
δ4 08.
905,
Introduction ΧΟΙ
vivi non morientur, sed per eosdem mille annos Τ10]7 Πα:
infinitam multitudinem generabunt ... Terra vero
aperiet fecunditatem suam et uberrimas fruges sua
sponte generabit, rupes montium melle sudabunt,
per rivos vina decurrent, &c.’
vii. 26. All the wicked ‘shall be burnt for ever inthe 1 En. 48°.
sight of the angels and righteous ’.
Priscillian (ob. 380), De Fide et de Apocryphis
(Schepss, 1889, p. 44), apparently did not know
1 Enoch, but urges from the example of ‘ Jude’ and
‘Paul’ (Ep, Hebr. 11°) that it is admissible to
cite non-canonical works, as they both refer to
Enoch.
Cassianus (360-435), Collatio VIII. xxi‘... illa opinio 1 En. 81.
vulgi, qua credunt angelos vel maleficia vel diversas
artes hominibus tradidisse ’.
Thenceforward the book fails to secure a single favourable
notice. Hilary, who died 368 a.p., writes in his Comment. in Ps.
exxxii. 3 ‘ Fertur id de quo etiam nescio cuius liber extat, quod
angeli concupiscentes filias hominum, cum de caelo descenderent,
in hune montem Hermon maxime convenerant excelsum’. Chry-
sostom (346-407) does not indeed mention Enoch, but declares
that the story of the angels and the daughters of men rests on
a false exegesis, Homi/. in Gen. vi. 1, and is a blasphemous fable.
Jerome (346-420) regards Enoch as apocryphal. De Viris
Titustr. iv ‘Tudas frater Iacobi parvam, quae de septem catho-
licis est, epistolam reliquit. Et quia de libro Enoch, qui
‘apocryphus est, in ea assumit testimonia a plerisque reiicitur:
tamen auctoritatem vetustate iam et usu meruit et inter sanctas
computatur’. Comment. in Ps. cxxxii. 3 ‘Legimus in quodam
libro apocrypho, eo tempore, quo descendebant filii dei ad filias
hominum, descendisse illos in montem Hermon, et ibi iniisse
pactum quomodo venirent ad filias hominum et sibi eas sociarent.
Manifestissimus liber est et inter apocryphos computatur’.
Comment. in Epist, ad Titum, i. 12 ‘Qui autem putant totum
librum debere sequi eum, qui libri parte usus sit, videntur mihi
et apocryphum Enochi, de quo Apostolus Iudas in Epistola sua
testimonium posuit, inter ecclesiae scripturas recipere ’.
ΧΟΙΪ The Book of Enoch
Augustine (354-429) pronounces strongly against Enoch. De
Civ. Dei, xv. 23. 4 ‘Scripsisse quidem nonnulla divina Enoch
illum septimum ab Adam, negare non possumus, cum hoe in
Fpistola canonica Iudas Apostolus dicat. Sed non frustra non
sunt in eo canone Scripturarum . . . Unde illa quae sub eius
nomine proferuntur et continent istas de gigantibus fabulas,
quod non habuerint homines patres, recte a prudentibus
iudicantur non ipsius esse credenda’. Cp, also De Civ. Dei,
xviii. 88, |
Enoch is finally condemned in explicit terms in Constit.
Apostol. vi. 16 καὶ ἐν τοῖς παλαιοῖς δέ τινες συνέγραψαν βιβλία
ἀπόκρυφα Μωσέως καὶ ᾿Ενὼχ καὶ ᾿Αδάμ, ᾿Ησαΐου τε καὶ Δαβὶδ
καὶ “HAla καὶ τῶν τριῶν πατριαρχῶν, φθοροποιὰ καὶ τῆς ἀληθείας
ἐχθρά: τοιαῦτα καὶ νῦν ἐπενόησαν οἱ δυσώνυμοι, διαβάλλοντες
δημιουργίαν, γάμον, πρόνοιαν, τεκνογονίαν, νόμον, προφήτας.
Under the ban of such authorities the book of Enoch gradually
passed out of circulation and knowledge in the Western Church,
and with the exception of 6—9* 84-1014 158-16! and another
fragment which are preserved by Syuced/us in his Chronography,
pp. 20-28; 42-47 (ed. Dind. 1829), it was lost to Western
Christendom till the present century. Syncellus adds that the
book of Enoch runs counter in some respects to the tradition of
the Church, and is untrustworthy through the interpolations of
Jews and heretics: καὶ ταῦτα μὲν ἐκ τοῦ πρώτου βιβλίου ᾿Ενὼχ —
περὶ τῶν ἐγρηγόρων, εἰ καὶ μὴ τελείως χρὴ προσέχειν ἀποκρύφοις
μάλιστα τοὺς ἁπλουστέρους, διά τε τὸ περιττά τινα καὶ ἀτριβῆ τῆς
ἐκκλησιαστικῆς παραδόσεως ἔχειν καὶ διὰ τὸ νενοθεῦσθαι αὐτὰ ὑπὸ
᾿Ιουδαίων καὶ αἱρετικῶν (ed. Dindorf, pp. 47, 48).
There are also parallels in Gnostic and Apocryphal Literature
to 1 Enoch. | |
In the Gnostic work, Pistis Sophia, composed in Egypt in the —
third century, we find two apparent references to Enoch.
Pistis Sophia (ed. Schwartze,
1851-1853, p. 245):
‘Invenietis ea in secundo libro 1 En. 323 ‘the Garden of
Teu, quae scripsit Enoch, quum Righteousness . .. the tree of ;
Introduction xclli
loquerer cum eo ex arbore co- knowledge’. ®*thy father old
gnitionis et ex arbore vitae in mince g: GOs.
παραδείσῳ Adami. (Translated
from the Coptic.)
(Ρ. 25) ‘pvornpia—quae por- 7! 8°,
tarant desuper ἄγγελοι pecca- :
tores, quorum (μυστηρίων) sunt
payia’.
In the Gnostic Acts of Thomas 1 Enoch may be referred to in
the words of the Dragon :—
ch. xxxii (Tisch. Acta Aposto-
lorum Apocrypha, p. 218) :
ἐγώ εἰμι ὃ τοὺς ἀγγέλους ἄνωθεν 6° ‘they descended, &c.’; 8605
κάτω ῥίψας καὶ ἐν ταῖς ἐπιθυμίαις ‘many stars descend and cast
τῶν γυναικῶν αὐτοὺς καταδήσας, themselves down from heaven,
ἵνα γηγενεῖς παῖδες ἐξ αὐτῶν &e,’
γένωνται, &c. 74, &c., ‘giants ’.
The Acts of ‘the Disputation of Archelaus with Manes’ (written
_ perhaps at the beginning of the fourth century).
ch. xxxii (Routh, Reliquiae, iv,
p. 211):
‘Angelorum quidam,mandato Dei 86! ‘a star fell from heaven’.
non subditi, voluntati eius 8 “many stars descend and
restiterunt, et aliquis quidem — cast themselves down from
de caelo, tanquam fulgur ignis, heaven’. 7! ‘they began to
cecidit super terram, alii vero goin untothem’, 15% 181} 12͵
- infelicitate hominum filiabus
admixti, a dracone afflicti,
ignis aeterni poenam suscipere
meruerunt ’.
The Narrative of Joseph of Arimathea (date uncertain) has an
unexpected parallel to 1 Enoch.
iii. 3 (Tisch, Evangelia Apo-
crypha, 2nd ed., Lipsiae, 1876,
p- 465): The dying thief ad-
dresses Christ in the following
words :
μὴ ἐν ἐξετάσει σου ποιήσεις ta 100! 1% ‘from the angels He
xciv
x Ν , Ν ν
μὴ κινήσεϊΐς τὸν ἥλιον ..
μ-
ἄστρα ἐλθεῖν κατ᾽ ἐμοῦ ἢ τὴν
λ , Ψ / ~
σελήνην, ὅταν μέλλῃς κρῖναι
A Ν
πᾶσαν τὴν οἰκουμένην, ὅτι ἐν νυκτὶ
” ‘ εὐ
ἔπραττον τὰς κακάς μου βουλάς:
LAND!
. οὐδὲν
x > 4 ε lal an
γὰρ ἀφέσεως ἁμαρτιῶν δῶρον
δύναμαί σοι παρασχεῖν.
The Book of Enoch
will inquire as to your deeds
in heaven, from the sun and
from the moon and from the
stars in reference to your sins
. . . And now give presents
to the rain that it be not
withheld, &e,’
The Apocalypse of Paul has a similar but not identical idea.
sqq. (Tisch., Apocal. Apocr.,
p. 36).
The sun, and also the moon and
the stars, come to the Lord and
ask leave to punish men for
their sins. As the sun sets
[4 εν» ” Ν
πάντες οἱ ἄγγελοι ἔρχονται πρὸς
τὸν θεὸν προσκυνῆσαι αὐτῷ, καὶ
προσάγουσιν τὰ ἔργα τῶν ἀνθρώ-
πων ἑκάστου ὅ τι ἔπραξεν, &C.
10010,12͵
In the Book of Adam and Eve we have references to 1 Enoch as
well as to 2 Enoch, and a definite rejection of its teaching.
272 (ed. Malan, 1882).
‘Enoch to whom many wonders
happened and who also wrote
a celebrated book ’.
34 ‘Certain wise men of old
wrote concerning them (the
giants) and say in their books,
that angels came down from
heaven and mingled with the
daughters of Cain, who bare
unto them these giants. But
those err in what they say....
They were children of Seth’.
219 «Jared continued to teach
his children eighty years; but .
after that they began to go
down from the Holy Mountain
...and te mix with the
children of Cain’. Genun had
6-10.
6° ‘who descended in the days
of Jared’.
Introduction ὦ ΧΟΥ
taught the children of Cain to
make musical instruments and
induced them to commit all
kinds of wickedness, and finally
‘took iron and with it made gl,
weapons of war’. ‘ Satan
taught him (Genun) to make
dyeing-stuffs for garments of
divers patterns, and made
him to understand how to
dye crimson and purple δὰ 8).
what not’... .‘Yeshallnot 14°,
come up hither again for ever.’
2° ‘the middle of the earth’ 26! 90°.
(=Jerusalem). Cf, 251 31% 14 48,
255 ‘the mansions of therighteous 394 ‘the mansions of the holy
and of the chosen ἡ. f and the resting-places of the
righteous ’.
8,7 ¢ the righteous and the elect ’.
For further treatment of the subject see Η, J. Lawlor’s
article in the Journal of Philology, vol. xxv, pp. 164-225, to
which I express my indebtedness.
δ 19, Tue Inriuyence or 1 Enocn on tur New ΤΈΒΤΑΜΕΝΤ,
The influence of 1 Enoch on the New Testament has been
greater than that of all the other apocryphal and _pseud-
epigraphal books taken together. The evidence for this con-
clusion may for the sake of convenience be arranged under
two heads, (A) A series of passages of the New Testament
which either in phraseology or idea directly depend on or are
ilustrative of passages in 1 Enoch. (B) Doctrines in 1 Enoch
which had an undoubted share in moulding the corresponding
New Testament doctrines.
(A) We will begin with the General Epistles. I quote from
the Revised Version when a more accurate rendering is desirable.
New Testament 1 Enoch
(a) St. Jude * Denying our only 481° ‘Denied the Lord of Spirits
Master and Lord Jesus Christ. and His anointed’. Cf. 38? 412.
The Book
New Testament
ΧΟΥΪ
θ «The angels which left their
own abode’.
‘reserved ... great day ’.
13 « Wandering stars’.
14 «The seventh from Adam’.
1415 A direct quotation from
1 St. Peter 31% 20,
2 St. Peter 25.
318 <A new heaven and a new
earth ’.
1 St. John 17 § Walk in the light’.
{The contrast between light and darkness in St. John’s Epistles repeatedly. .
enforced in 1 Enoch. See 884 (note).]
2! ‘Jesus Christ the righteous ’.
28 ‘ The darkness is past and the
true light already shineth’.
215 ‘Love not the world, nor the
things which are in the world’.
3° ‘We shall be like Him’.
St. James 18 ‘ Double-minded
man’, -
51-§ Woes against the rich.
(4) Book of Revelation.—The writer or writers of this book are
steeped in Jewish apocalyptic literature. |
Rey. 14 ‘Seven spirits which are
before His throne’. Cf. 4°;
also ‘the seven angels’ 82,
21 ‘To him that overcometh will
I give to eat of the tree of
life’: also 22% 14 (‘the right
to the tree of life’) 15.
of Enoch
1 Enoch :
124 ‘the Watchers .. . who have
left the high heaven, &c.’
10:8 11,12 «Bind... darkness ©
.. . judgement’.
1815 212; 3, 6.
608 ‘The seventh from Adam’.
1°, ΟΡ B* 37",
104 5, 12,13 101 901,
1046, 12,18 195 132,
4545 721 9110,
924 «The righteous .. . 588}}
walk in eternal light ’.
53° ‘The Righteous and Elect
One’.
58° ‘It has become bright as the —
sun upon earth, and the dark-
ness is past’.
1088 ‘loved...
good things which are in the
world’. Cf. 487.
9087, 38,
914 «A double heart’. See note.
nor any of the
948-1; also 467
6310 964-8
gre.
9021 ‘those men the seven first
white ones’. Cf. Tobit 1215,
254-6 Only the elect, the right-
eous and holy, in the Messianic
kingdom are allowed to eat of
the tree of life.
Introduction
New Testament
3° ‘Clothed in white raiment’.
10 ¢Them that dwell upon the
earth ’.
X@Vil
1 Enoch
90°! *Clothed in white’.
375 ‘Those that dwell on the
earth’,
(This phrase has always a bad sense in Revelation with the exception of 14°.
Cf. 61° 815 1119 188,14 178, and that in this respect Revelation follows the
use of this phrase in the Noachic interpolations, see 1 En. 375 (note). }
312 «The New Jerusalem ’.
317 ‘I am rich and increased
with goods’.
20 <T will come unto him and
sup with him’.
1 ¢Sit with Me on My throne’.
Cf. 204,
4° «Round about the throne were
four living creatures’.
48 ‘they rest not... saying’.
ptt,
6'° ‘How long, O Master, the
holy and true, dost thou not
judge and avenge our blood
on them that dwell on the
earth ?’
615,16 Compare the fear of ‘ the
kings of the earth, and the
princes, and the chief captains,
and the rich, and the strong’
when they see ‘ the face of him
that sitteth on the throne ’.
7} The four angels of the winds.
1370
909 «A new house’.
978 ‘We have become rich with
riches and have possessions,
&e,’
621: ‘and with that Son of Man
shall they (the righteous) eat,
and lie down, and rise up for
ever and ever’,
10812 ‘I will seat each on the
throne of his honour’.
40? ‘On the four sides of the
Lord of Spirits I saw four pre-
sences ἢ.
8918 ‘who sleep not... and
say ’.
1472 401 718,
472 ‘that the prayer of the right-
eous may not be in vain before
τ the Lord of Spirits, That judge-
ment may be done unto them,
And that they may not have
to suffer for ever’. Cf. 975-5
998,16 1048; also 225-7 where
the soul of a righteous man in
Hades prays for vengeance.
623, 5 ‘the kings, and the mighty,
and the exalted... shall be
terrified . . . And pain shall
seize them, When they see
that Son of Man Sitting on
the throne of his glory ’.
6922 ‘The spirits ... of the
winds’.
xevili The Book
New Testament
15 « He that sitteth on the throne
shall dwell among them’,
17 «Shall guide them unto foun-
tains of-waters of life’. ἢ
88. 4 Angel with golden censer
of incense offers it with the
prayersof the saints before God.
In 58 the elders do so also.
91 Τ saw a star from heaven
fallen unto the earth ’.
14—15,
20 «Repented not of the works of
their hands that they should
not worship demons, and the
idols of gold, and of silver,
and of brass, and of stone, and
of wood’.
105-7,
1219 ‘The accuser of our brethren
is cast down’.
1314 ‘Deceiveth them that dwell
on the earth’.
14%10. The worshippers of the
beast are to be ‘tormented
with fire and brimstone in the
presence of the holy angels, and
in the presence of the lamb’.
10 * Holy angels’.
13 «Blessed are the dead, &c.’
20 ¢ Blood came out of the wine-
press even unto the horses’
bridles ’.
16° ‘ Angel of the waters’.
1715 ‘Lord of lords and King of
kings ἡ.
2012 «And the books were opened ’
and ‘ another book was opened
which is the book of life’.
of Enoch
1 Enoch :
4δ4 “1 willcause Mine Elect One
to dwell among them ’.
481 ‘fountain of righteousness...
fountains of wisdom’.
This intercession of the angels is
found frequently in 1 Enoch,
g1-3; 11 152 407 472 998,
861 ‘And I saw... and behold
a star fell from heaven ’,
661, |
997 ‘who worship stones and
grave images of gold, and
silver, and wood, (and stone)
and clay, and those who wor-
ship impure spirits and de-
mons’.
16}.
407 ‘ fending off the Satans and
forbidding them to come.
to accuse them who dwell oa
the earth’. |
54° ‘ Leading astray those wha
dwell on the earth’. Cf. 677,
48° The unrighteous ‘burn befo
the face of the holy .. . sink
before the face of therighteous’.
passim: e.g. 71}.
814,
100° ‘ The horse shall walk up to
the breast in the blood of sins
ners ’, i
6016 ‘the spirit of the sea’.
94. ‘Lord of lords... King of
kings ’.
907° ‘took the sealed books an
opened those books ’.
473 ‘The books of the living ’.
Introduction ΧΟΙΧ
New Testament 1 Enoch
13 <The sea gave up the dead 51! ‘in those days shall the earth
which were in it, and death also give back that which has
and Hades gave up the dead been entrusted to it, and Sheol
which were in them ἢ. also shall give back that which
it has received, and hell shall
give back that which it owes’.
Cf. 615.
2011-15, The last judgement is held after the temporary Messianic kingdom
(20% 5), just as in 1 En. 91-104. There is, however, no resurrection in the
temporary Messianic kingdom of 1 Enoch as there is in Revelation.
15 « Cast into the lake of fire’. 906 « Cast into this fiery abyss ’.
211,3, We have here a new heaven and a new earth, and a new Jerusalem
coming down from heaven: yet in 2214. 15 all classes of sinners are said to
be without the gates of the city. But if there were a new earth this
would be impossible. This contradiction may have arisen from combining
the divergent Messianic conceptions which appear in 1 Enoch. Cf. 4545 9029,
22° ‘no more curse’. 25° ‘no sorrow or plague or
torment or calamity ’.
(c) We shall next deal with the Hpistles of St. Paul. This
Apostle, as we know, borrowed both phraseology and ideas from
many quarters: from the Greek poets; from the apocryphal
writings, as the Book of Wisdom; from the lost Revelation of
Elias—1 Cor. 2° according to Origen, and Eph, 5! according to
Epiphanius, We shall find that he was well acquainted with
and used 1 Enoch.
Rom. 884 ‘Neither angels, nor 611° ‘angels of power and...
principalities, nor powers ’, angels of principalities ’.
9° * God blessed for ever’. 77! ‘He who is blessed for ever ’.
1 Cor. 611 ‘ Justified inthe name 487 ‘in his (i.e. the Messiah’s)
of the Lord Jesus’. name they are saved’.
1 Cor. 11% Tertullian, C. Marc. v. 8; de Virg. Veland. 7, explains this
verse through a reference to the bad angels spoken of in 1 Enoch who
would be incited to wantonness by unveiled women.
2 Cor, 4° ‘To give the light of 38 ‘The Lord of Spirits has
the knowledge of the glory of caused His light to appear
God in the face of Jesus on the face of the holy, right-
Christ ’. eous, and elect ’,
¢ 2
New Testament
52-4,
115! « He who is blessed for ever’.
Gal. 14‘ This present evil world ’.
Eph. 17! ‘ Above all principality
and power ’,
® ¢ According to His good plea-
sure’.
58 ‘Children of light.’
Phil, 21° ‘ At the name of Jesus
every knee should bow ’.
Col. 116. * Principalities
powers’.
2? ‘In whom are hid all the
treasures of wisdom and know-
ledge ’.
1 Thess. 5° ‘Then sudden destruc-
tion cometh upon them as upon
a woman with child’.
and
Both these passages refer to the sudden appearing of the Messiah,
δῦ “Sons of light’.
2 Thess. 17 ‘The angels of His
power’.
1 Tim. 1° ‘ Law is not made for
a righteous man but for the
lawless ’, &c.
115 ‘ Worthy of all acceptation ’
(cf. 4°).
521 ‘The elect angels ἢ.
6015 ‘King of Kings and Lord of
Lords’.
16 ‘Twelling in the light which
no man can approach unto,
whom no man hath seen’,
(d) Epistle to the Hebrews,
This Epistle was possibly written
by Barnabas. As we have seen above (p. lxxxi) this writer οἱ
1 Enoch as Scripture in the Epistle which goes by his name,
The Book of Enoch ;
1 Enoch |
6215-16,
771 * He who is blessed forever ’,
487 ‘this world of unrighteous- |
ness ’, |
611° ‘angels of power and...
angels of principalities ’.
494 * according to His good plea-
sure ἢ.
1081 ‘the generation of light’,
485 ‘shall fall down and worship ©
before Him’ (1.6. the Messiah). —
611° * angels of powers and... —
angels of principalities’. |
468 ‘the Son of man... who
reveals all the treasures of that —
which is hidden ’.
62* ‘Then shall pain come upon
them as on a woman intravail’. |
1081! ‘the generation of light’.
611° ‘ the angels of power ’. }
934 ‘a law shall be made for
the sinners ’. {
941 « worthy of acceptation ’.
39! ‘elect and holy children...
from the high heaven ’.
94 ‘Lord of Lords... King of
Kings ’. ῬΑ :
1471. *None of the angels could
enter and could behold His
face by reason of the magnifi-
cence and glory’.
Introduction οἱ
New Testament
Hebrews 413 ¢ There is no creature
that is not manifest in His
sight : but all things are naked
and laid open before the eyes
of Him with whom we have to
do’.
11° ‘Enoch was translated...
for before his translation he
had- this testimony that he
_ pleased God ’.
111° «The city which hath foun-
dations whose builder and
maker is God’ (cf. 1814).
12° ‘ Father of spirits ’.
#2 «The heavenly Jerusalem’.
(6) Acts of the Apostles.
344 «The Righteous One’, i.e.
Christ. Cf. also 752 2211,
415 ¢There is none other name
under heaven... whereby we
must be saved ’.
10* ‘ Thy prayers... are gone up
for a memorial before God ’.
17°! “δ will judge the world in
righteousness by theman whom
He hath ordained ’.
(7) The Gospels.
St. John 210 The temple is called
‘God’s house’, but owing to
1 Enoch
9° ‘all things are naked and
open in Thy sight, and Thou
seest all things, and nothing
can hide itself from Thee’.
The parallel passage must, it
seems, depend on the Enoch
book where Enoch is always
accounted an example of right-
eousness and therefore trans-
lated. Cf. 15! &c. In Sirach
4416 Rnoch istranslated indeed,
but is cited as an example
of repentance. Philo, De Abra-
hamo, speaks of the former
evil life of Enoch.
9039 God Himself builds the New
Jerusalem.
‘ Lord of Spirits ’, 372 and passim
in Parables.
905.
δ80 ‘the Righteous and Elect
One’ (i.e. the Messiah).
487 ‘in His (i.e. the Messiah’s)
name they are saved’.
99° ‘raise your prayers as a me-
morial . . . before the Most
High ’.
419 ‘He appoints ἃ judge for
them all and he judges them
all before Him ’.
895! Temple = ‘house’ of ‘the
Lord of the sheep’. But in
cii The Book of Enoch
New Testament
sin of Israel ‘ your house ’, i.e.
merely house of Israel in St.
Luke 185 and parallels.
5% «He hath committed all
judgement unto the Son’.
27 «He gave him authority to
execute judgement because he
is the Son of Man’,
813,
1230 ‘Sons of light ’.
14? ‘Many mansions ’.
St. Luke 15 ‘He hath put down
princes from their thrones ’,
995. «This is My Son, the Elect
One’. So Greek 6 ἐκλελεγμένος.
1355 See on St. John 216,
16° ‘Sons of the light ’.
16° ‘Mammon of unrighteous-
ness ἡ,
18’ ‘Shall not God avenge His
elect which cry to Him day
and night, and He is long-
suffering over them’. Cf.
eet. O° ¢ Sir, .32*,
2173 ‘Your redemption draweth
nigh ’.
23°5 «Π 9 Christ of God, the
Elect One’, ὃ ἐκλεκτός.
St. Matthew 52% 39, 80 1025 where
Gehenna is the place of final
punishment. :
$*?,
13",
1928 * When the Son of Man shall
sit on the throne of His glory ’.
1 Enoch
8950 owing to sin of Israel it —
is said ‘He forsook that their |
house ’.
6927 ‘the sum of judgement was
given unto the Son of Man’.
484,
108" ‘the generation of light ’.
391 ‘dwelling-places of the holy
and the resting-place of the
righteous’. Cf. 397 481, &c.
46* ‘shall traise upt (Read ‘put —
down’) the kings .. . from their
seats ’.
405 ‘the Elect One’, i.e. the
Messiah. Cf. 45% 4 (‘Mine —
Elect One’); 49% 4, &c.
10811 ‘the generation of light’,
6310 « unrighteous gains’.
4712 ‘the prayer of the right-—
eous ... that judgement may
be done unto them and that
they may not have to suffer for
ever ’. .
512 ‘the day has drawn nigh
that they should be saved ”.
40° ‘ The Elect One’.
272 902,27 where Gehenna first .
definitely appears as hell. j
161. β
983, '
62> ‘When they see that Son of
Man sitting on the throne of
his glory ’. :
Introduction
New Testament
1928 ‘Ye also shall sit on twelve
thrones ’.
_ 19” ‘Inherit eternal life ’.
2118 2388. See St. John 216,
254! ‘ Prepared for the devil and
his angels ’.
2674 Τὸ had been good for that
|
man if he had not been born’.
2818 ‘All authority hath been
Clil
1 Enoch
108!2 ‘I will seat each on the
throne of his honour’.
40° ‘inherit eternal life ’.
8958,
39%}
5445 ‘chains . .. prepared for
the hosts of Azazel ’.
38? ‘It had been good for them
if they had not been born’.
62° ‘(the Son of man) who rules
given to Me in heaven and on over all’.
earth’.
St. Mark 111". See St. John 2%. 8954,
§ 20. THEoLoey.
The books or sections of Enoch were written by orthodox
Jews, who belonged to the apocalyptic or prophetic side of
Judaism, and by Judaism is here meant, not the one-sided
legalistic Judaism that posed as the sole and orthodox Judaism
after the fall of Jerusalem in 70 a.p., but the larger and more
comprehensive Judaism that preceded it. This larger Judaism
_ embraced both the prophetic and the legalistic elements. No
religion can make progress without both elements, and, if progress
in spiritual development is to be realized, the prophetic element
is absolutely indispensable.
- Most Jewish writers have ascribed the Book of Enoch and
kindred literature to the Essenes.' But this is indefensible. _ For
_the Essenes, if we are to accept the account of Josephus, Be//.
ud. ii. 8.2; Ant. xviii. 1.5 ; Philo, ii. 683-634 Eocalwy οὐδεὶς
ἄγεται γυναῖκα ; and Pliny, Hist. Nat. v. 17 (see Schiirer®, ii. 568) ;
Hippolytus, Refutatio omnium Haeres. ix. 18-28, entirely con-
demned marriage. Now so far is this from being the case in
1 Enoch, that not only is no word said against marriage in any
of the sections, but marriage is glorified and fruitful wedlock in
6-36 as having its place in the Messianic kingdom. When later
this kingdom became wholly of a spiritual nature, as in 91-104
ely The Book of Enoch
or 87-71, marriage could no longer be considered as a part of the
Messianic blessedness. Again, whereas the Essenes objected to
animal sacrifice, no such objection is taken either in 1 or 2 Enoch
_In the former in 8950 the temple sacrifices are referred to with
complete approval in the words ‘and they offered a full table
before Him’. In 8918 the sacrifices are said to be ‘ polluted ’, but
no condemnation of sacrifice in itself is here implied. The writer
uses no stronger words than Mal, 1’, ‘ Ye offer polluted bread
upon Mine altar’ In 2 Enoch ὅ95 5 the spiritual value of
animal sacrifice is clearly expressed. Furthermore, not a word is
said on behalf of certain characteristic beliefs of Essenism—such
as the necessity of bathing before meals and at other times, the
duty of having all things in common and of having common
meals, the rejection of anointing the body, the claim that all
were free and that none should be slaves.
The teaching of our books on the chief doctrines of Judaism
will now be given under the following heads.
Origin of evil, Moral evil is not brought into causal connexion
with the transgression of Adam save in one passage, i.e. 6911
(Book of Noah), where it is stated that man was created originally
righteous and immortal, but that death got power over him
through sin.! This thought is not worked out or even touched
upon in the other sections. Throughout 6-36 moral evil is
traced to the lust of the Watchers 6-7, 15, and the revelations
of Azazel 9° 10%. The origin of evil is thus carried back into
the spiritual world. But even when the Watchers were judged
and imprisoned and their children destroyed, the evil set in
movement by them was not at an end; for the disembodied
spirits of their children became demons 15%: % 1! 16! (cf. 997),
who were to work moral ruin on the earth without hindrance
till the final judgement 161, 6-836, here, develops the view
propounded in Gen. 6'~* that evil originated in the angelic world ;
and the same view is implied in 83-90. The origin of evil is
1 Τὴ this same source 69° it is said that the Satan Gadreel seduced Eve: cf,
4 Mace, 1878) |
Introduction ΟΥ̓
carried back one stage further in 87.--71. Sin, as affecting man-
kind at large, did not originate with the Watchers, but with the
Satans, 40’, who appear to belong to a counter kingdom of evil
ruled by a chief called Satan 53°, They existed as evil
agencies before the fall of the Watchers; for the guilt of the
latter consisted in their becoming subject to Satan, and so sub-
sequently leading mankind astray 54°.
Angelology. The angelology appears in our book in a very
developed form. The subject is too large to enter on here. The
reader can consult the Index. We might, however, shortly
remark that the seven archangels 20!~* 81° 87% ὃ 88! 9051, 22 form
the highest order, their names being given in 20’, In 40 only four
of these are mentioned as the angels of the presence. Then come
the Cherubim, Seraphim, Ophannim, the angel of peace, angels
of principalities and powers, Watchers, angels of punishment.
Demonology. ‘Two classes can be clearly distinguished here.
(a) The fallen Watchers or the angels who kept not their first
estate 6 15° 69?-* 86 10615:-1, These are referred to in Jude 6
and 1 Pet, 24. From the time of their first judgement anterior
to the Deluge they were kept imprisoned in darkness. They
were subject to Satan 54°, (4) The demons 15* ® 11 16! 19 997,
The demons are, according to 16', the spirits which went forth
from the souls of the giants, who were the children of the fallen
angels and the daughters of men. These demons were to work
Moral ruin on the earth without hindrance till the final judge-
ment as disembodied spirits.
So in the N.T. the demons are disembodied spirits, Matt. 124°-*°
Luke 11**-*°, They are not punished till the final judgement.
This is clearly the explanation of Matt. 8%, ‘Art thou come
hither to torment us Jefore the time?’ They are subject to
Satan, Matt. 1224-28,
Soul and Spirit. On this very complex problem see my
Eschatology, 231-233.
Salvation by works and yet by grace.
The moral ideal is summed up in terms of righteousness and
evi The Book of Enoch
uprightness. The Son of Man is himself the ideally righteous
one 468 :—
‘This is the Son of Man who hath righteousness
With whom dwelleth righteousness . . .
And whose lot hath the pre-eminence before the Lord of
Spirits in uprightness for ever.’
Man’s duty is to ‘love righteousness and walk therein’ 94,
Cf. 911°, The freedom of the will is assumed, and two ways are
set before man for his choice, ‘the ways of righteousness and the
ways of violence’ 9118 94°, Though the writer of 91-104
acknowledges the activity of the demonic world 997 (cf, 100+),
yet he maintains that it is in man’s power to attain to righteous-
ness and that a man’s sin is of his own devising, and attacks
in unmeasured terms the immoral view that sin is something
original and unavoidable, 984°? :—
‘Even so sin has not been sent upon the earth,
But man of himself has created it,
And under a great curse shall they fall who commit it.’
On the other hand, the writer of 37-71 is conscious of the need
of a spiritual dynamic. Thus he very frequently calls the
righteous ‘the elect ’—a phrase found only four times outside
37-71 in this book. Yet there is no determinism. All righteous
living is the outcome of dependence on God, Thus he speaks of ©
‘the faithful who hang upon the name of the Lord of Spirits ἡ
46°», ‘the elect ones who hang upon the Lord of Spirits’ 40°,
and of ‘the righteous whose elect works hang upon the Lord
of Spirits’ 8820, Their works are thus wrought in conscious
fellowship with God. And when by sin they fall from such
fellowship, they are forgiven on repentance 40°.! These works, —
moreover, shall be tested at the judgement 45%», they shall be —
weighed in the balance 41! 618°. But this idea is not incom-—
patible with divine grace. But progress is not limited to this —
world. In the Messianic kingdom they will seek the light and —
find righteousness, and they will have peace 58*», and their life —
. 1 The Gentiles also can repent and turn to God 50% ὃ, .
Introduction ΟΥ̓
will be a constant progress from light to light and righteousness
to righteousness—which is the heritage that has been preserved
for them by the Messiah 58° °,
Retribution, national and individual, The problem of com-
bining both these types of retribution had been partly solved in
the O.T. With the new solution of the problem of national
retribution we shall deal under the title ‘the Kingdom’. But
the more difficult of the two problems had to do with the
individual. Earthly prosperity is no mark of the divine favour,
but only a source of delusion to those who experience it.
In 91-104 the writer denies Ezekiel’s doctrine that a man’s
earthly condition corresponds to his moral desert. The wicked
often enjoy unbroken prosperity in this life 102° 10354 ὃν,
and die in honour 108°, and the righteous fare ill 102°,
and die in darkness and tribulation 1027", But the right-
eous are bidden to be of good cheer, though their life on
earth be only such as sinners deserved, and their latter end be
full of grief; for in the next life the balance will be redressed,
and ‘all goodness and joy and glory are prepared for them and
written down for the spirits of those who have died in righteous-
ness’ 103°, ‘The angels remember’ them ‘ for good before the
glory of the Great One’ 1041, for though aforetime they were
‘ put to shame through ill and affliction’, they shall in due time
‘ shine as the lights of heaven ἡ and ‘ the portals of heaven shall
be opened ᾿ to them 104, and they ‘shall become companions of
the hosts of heaven’ 104°. And as for the wicked their recom-
pense is awaiting them ; for they shall ‘descend into Sheol. . .
and into darkness and chains and a burning flame where there
is grievous judgement’ shall their spirits enter for all the
generations of the world 103” 8,
We cannot leave this subject without confessing ‘ a nobly
its author maintains the cause of goodness in the face of
triumphant evil, how unhesitatingly he concedes that this
world gives its best to the unrighteous and the sinner, and
that godliness can find no stay or encouragement therein. Yet
eviii The Book of Enoch
though the lot of the latter is thus one of contumely and
rebuke and shame, the righteous are not for a moment to
regret their high calling, but to be steadfast and hopeful; for
the day of, their glorification is at hand, It is a noble work, yet
falls. . . short of what was noblest in the past. It never reminds
the faithful, as do some of the psalmists, that present life and
communion with God more than outweigh every temporal bless-
ing’ (see my Eschatology, Hebrew, Jewish, and Christian, p. 212).
On the teaching of 6-36 see pp. 8 sq., 222; and on that
of 37-71 see pp. 67 sq.
The Kingdom. On this subject the teaching of our book is most
revolutionary. In 6-36 it presents a picture of the kingdom of
the O.T. prophetic type of a very sensuous character. The King- —
dom of God was to be established on the earth, as it is, though
purified, with Jerusalem as its centre, the righteous were to live
patriarchal lives and have a thousand children each, and God was
to come down and dwell with men. |
91-104. A great gulf divides as a whole the eschatology of
this section from 6-86 and that of the O.T. The hope of
an eternal Messianic kingdom on the present earth is now
absolutely and finally abandoned. The hopes of the faithful —
were lifted bodily out of their old materialistic environment that
hampered every advance, and were established in a spiritual —
region of illimitable horizons, and thus the possibility was
achieved of endless development in every direction. The way
“ was thus made possible for the rise of Christianity. ἝΝ
1 The incident recorded in Matt. 2275-85 Mark 1218-27 Luke 2051 88 can hardly ,
be understood apart from Enoch, When the Sadducees said, ‘ Whose wife shall
she be of them? for the seven had her to wife,’ they are arguing from the sensuous —
conception of the Messianic kingdom—no doubt the popular one—given in 1 Enoch ~
1-36, according to which its members, including the risen righteous, were to enjoy —
every good thing of earth and have each a thousand children. They thought —
therefore to place Jesus on the horns of a dilemma, and oblige Him to confess
either that there was no resurrection or else that polygamy or polyandry would ©
be practised in the coming kingdom. But the dilemma proves invalid: and the
conception of the future life portrayed in our Lord’s reply tallies almost exactly in
thought and partially in word with that described in 91-104, according to which —
there is to be a resurrection indeed, but a resurrection of the spirit, and the risen ἐ
x
Introduction cix
This transference of the hopes of the faithful to a spiritual and
eternal kingdom necessitated the recasting of many other theo-
logical beliefs. There was still a Messianic kingdom on earth
looked forward to but it was to be of merely temporary duration—
from the eighth to the tenth world week, 9112-17, On this change
of conception two others perforce followed. The resurrection and
_ the final judgement could not initiate a temporary Messianic
kingdom, but were of necessity adjourned to its close.
The Messiah. There are two very different conceptions of the
Messiah in 1 Enoch. In 83-90 he is represented as the head of
the Messianic community out of which he proceeds, but he has
no special réle to fulfil.
But in the Parables (87-71) the case is very different. Four
titles applied for the first time in literature to the personal
Messiah are afterwards reproduced in the N.T.—‘ the Christ’,
‘the Righteous One’, ‘ the Elect One’, and ‘ the Son of Man’.
‘The Christ’ or ‘the Anointed One’, variously applied in
the O.T., is for the first time associated in 4819 524 with
the Messiah,
‘The Righteous One.’ This title, which occurs in Acts 3!4 703
2214, first appears in 88? 53°.
‘The Elect One.’ This title, likewise appearing first in 40°
45°-4 49% 4 51% ὅδ. &e., passes over into the N.T.—Luke 936 23°,
‘The Son of Man.’ This definite title (see notes on 46% °) is
found first in the Parables, and is historically the source of the
N.T. designation. See Appendix II on this title.
Conversion of the Gentiles, The conversion of the Gentiles
is looked for in four Sections of our book, i.e. 10%! 9080, 88
911 502,
Judgement. Where the eternal Messianic kingdom on earth is
expected as in 1-36, the final judgement naturally precedes it, but
where, as in 91-104, only a temporary Messianic kingdom is
righteous are to rejoice ‘as the angels of heaven’ (1044 Matt, 22°° Mark 12%),
being ‘ companions of the hosts of heaven’, 104°.
ex The Book of Enoch
expected, the final judgement naturally takes place at its close.
In the Parables (37-71), where the kingdom is at once eternal and
embraces earth and heaven, it is initiated by the final judgement.
Sheol, This word bears several different meanings in our text,
#
—— oe δ τι
see note on 631°; also my Hschatology, 184-188, 236-237. In
91-104 Sheol—or rather a part of it—has for the first time
become an abode of fire, so far as the wicked are concerned, and —
become identical with Gehenna, 98° 991! 1037 *44- Another —
part of Sheol is the intermediate abode of the righteous, 1025 1
(cf. 100°).
The Resurrection. In 6-86 the resurrection is to an earthly |
Messianic kingdom of eternal duration, and the resurrection is of
both soul (or spirit) and body. The body is a physical body. The
same holds true of 83-90, In 37-71 the resurrection is to a
spiritual kingdom, in which the righteous are clothed with a
spiritual body—‘ garments. of life’, ‘ garments of glory’, 6216
In 91-104 there is only a resurrection of the spirit: see notes on —
2218 51! 615 9088 9110 100°. In this last Section only the
righteous attain to the resurrection.
ABBREVIATIONS, BRACKETS, AND SYMBOLS
SPECIALLY USED IN THE TRANSLATION
OF 1 ENOCH
a, ἢ, 6, d, &e., denote the Ethiopic MSS.
a denotes the earlier Ethiopic MSS, i.e. gg mq tu.
B denotes the later Ethiopic MSS., i.e. abed, &c. (i.e. from a to σα ὃ, with
the exception of the earlier MSS.).
a-g denotes all the MSS. of the a class but g, and go on.
B-abe denotes all the MSS. of the β class but a, ὃ, and ¢, and so on.
E denotes the Ethiopic Version,
6" denotes the fragments of the Greek Version preserved in Syncellus; in the
case of 8-9 there are two forms of the text, 65" G*.
(δ denotes the large fragment of the Greek Version discovered at Akhmim,
and deposited in the Gizeh Museum, Cairo.
The following brackets are used inthe translation of 1 Enoch :
Γ 1, The use of these brackets means that the words so enclosed are found
in G& but not in E.
T 1, The use of these brackets means that the words so enclosed are found
in E but not in G® or G8,
« ). The use of these brackets means that the words so enclosed are
restored,
[ ]. The use of these brackets means that the words so enclosed are |
interpolations.
( ). The use of these brackets means that the words so enclosed are supplied —
by the editor.
The use of thick type denotes that the words so printed are emended.
ΝΣ εξ τὰ...
THE BOOK OF ENOCH
SECTION I
(CHAPTERS I—XXXv1)
. INTRODUCTION
A. Critical Structure and Dates. B. Relation of this Section to
(a) 72-82; (b) 83-90; (c) 91-104. C. The Problem and its
Solution.
A. Critical Structure and Dates. This Section is of composite
structure and from many hands. We shall consider 1—5 last of all.
First of all 6-11 stand apart from the rest. These chapters
belonged originally to the Book of Noah, many fragments of which
are found throughout this book. They never refer to Enoch but
only to Noah, 10'. Since this Section was known to the author
of the Book of Jubilees it must have been written before the last
quarter of the second century B.c. But since we see that 88-89!
presupposes a minute acquaintance with 10, and since 83-90 were
written before the death of Judas the Maccabee in 161, the date of ἡ
6-11 must be put back to the first third of the second century BO.
Again, since these chapters and 12-36 make no reference to the
persecution of Antiochus, the terminus ad quem is thus fixed at
170 3B.c. The fact that 4-36 were written in Aramaic is also in
favour of a pre-Maccabean date; for when once a nation recovers,
or even when it is trying to recover, its independence, we know from
history that it seeks to revive its national language, in case it had
lost it. Jubilees and the Testaments of the XII Patriarchs which
were composed about 107 B.C. were written in Hebrew, as we might
expect. Later we shall see grounds for regarding 83-90 and other
sections of Enoch as having been written in Hebrew.
12-16 next call for consideration. These chapters preserve in
a fragmentary and dislocated form a vision or visions of Enoch. The
original order, as I haye shown on pp. 27, 28, was 141: some verses
lost: 131 ὃ 125 134-10 142-16? 124-6 (of which 163~¢ is a doublet).
121-2 is merely an editorial addition. Similar dislocations of the
1870 ‘ B
2 The Book of Enoch [Sect. 7
text will be found in 79-82 and 91-93. Since 12-16 were knov
to the author of the Book of Jubilees and were written in Arama
they were probably pre-Maccabean. In these chapters the tran-
scendence of God is pictured in an extreme degree, He dwells in
heaven in ‘a crystal palace of fire, into which not even an angel
may enter, 14°-®°, whereas in 6-11, 20-36 the old Hebrew stand-
point is fairly preserved. The Messianic Kingdom will be established
on earth, and all sin vanish, 1017-22; the chambers of blessing in
heaven will be opened, 111; Jerusalem will be the centre of the
Messianic Kingdom, 25°, and God Himself will come down to visit
the earth with blessing and will sit on His throne on earth, 25°;
men will enjoy patriarchal lives and die in happy old age, 107 25°,
17-19 stand by themselves, exhibiting, as they do, strong traces of
Greek influence in the adoption of Greek conceptions of the under-
world (cf. 175 84%:)—a thing that a Chasid could not have done ~
after the Maccabean revolt. And yet, though these chapters betray
Greek influences, they attest their close relationship with 20-36; for
1869 is a doublet of 841 3, 181! of 217-19, oe of 211-6, and 19?
of 10%,
20-36 springs apparently from one and the same hand, The
connexion of 20 with 21-36 is loose it is true, and yet the functions
ascribed to the Archangels in 20 are tolerably borne out in 21-36,
These chapters also were known to the author of the Book of Jubilees, —
They were written in Aramaic. Their date, therefore, is most
probably pre-Maccabean.
Only 1-5 have now to be dealt with. It is difficult to say any-—
thing definite regarding them. They look like an introduction to
the entire book written by the final editor. * Their phraseology
connects them with every Section of the book but 72-82. Thus the -
phrases ‘ the Holy One’, 12, ‘the elect ’, 1°, ‘the Holy Great One’, 1°,
‘the eternal God’ (or ‘the God of the world’), 1*, ‘the Watchers’,
15, ‘ the righteous ’, 18, ‘ His holy ones’, 1°, ‘ proud and hard words’,
54, ‘hard-hearted ’, δ᾽, ‘Ye shall find no peace ’, 5‘, are found in some
cases in every Section of the book, and in all cases in one or more.”
In 5° the righteous look forward to a Messianic Kingdom on earth,
in which they should enjoy patriarchal lives in blessedness and peace, —
There is one passage which helps us to determine the terminus
a quo, In δ᾽ the words
‘ They shall complete the number of the days of their life
And their lives shall be increased in peace
And the years of their joy shall be multiplied’ —
ΡΥ ΠΣ oer baat ae
ἶκοι, 1) Introduction 3
_ ἢ most probably derived from Jub, 2327 39
“πε And the days shall begin to grow many and increase amongst the
children of men i
.. And all their days they shall complete and live in peace and
joy.’
The terminus ad quem cannot be definitely determined. It is
possible that there is some connexion between 1-5 and Wisdom,
Thus the resemblance in word and thought between 5’ καὶ τοῖς
ἐκλεκτοῖς ἔσται φῶς καὶ χάρις καὶ εἰρήνη and 18 καὶ ἐπὶ τοὺς ἐκλεκτοὺς
ἔσται συντήρησις καὶ ἐπ᾽ αὐτοὺς γενήσεται ἔλεος and Wisd. 418
ὅτι χάρις καὶ ἔλεος ἐν τοῖς ἐκλεκτοῖς αὐτοῦ
καὶ ἐπισκοπὴ ἐν τοῖς ὁσίοις (ἐκλεκτοῖς A) αὐτοῦ
can hardly be accidental. Since 1-5 is derived from a Semitic
original, the borrowing, if there is any, would naturally be on the
part of Wisdom. The date of Wisdom is disputed. It is earlier
than Philo at all events, Pss. Sol. 4° presuppose 11> (see note).
B. (a) Relation of 1-86 to 72-82. ‘These two Sections come
from different authors; see Special Introd. to 72-82. (6) Relation
of 1-86 to 83-90. ‘These two Sections are of distinct authorship.
The former, with the exception of chapters 1-5, is older, and was
known in part to the author of the latter; see Special Introd. to
83-90. (c) Relation of 1-36 to 91-104. These two Sections are
likewise independent ; but the author of the latter was acquainted
with 1-36 or some form of it; see Special Introd. to 91-104,
C, The Problem and its Solution. Under this heading I treat
for convenience sake 1-36 as the work of a single writer. The
author essays to justify the ways of God. The righteous will not
always suffer, and the wicked will not always prosper, 14. The
limits thereto are set by death, 22, and by great world judgements,
But the cure of the world’s corruption can-only be understood by
apprehending its cause, and this cause is to be traced to the lust of
the fallen Watchers for the daughters of men. Original sin stands
not in the following of Adam—whose sin seems limited in its effects
to himself, 32°—but in the evil engendered through the Watchers,
9% % 10 108, Hence the Watchers, their companions and children
were destroyed, 10*~1 12; and their condemnation and confinement
form the prelude to the first world judgement, of which the Deluge
forms the completion, 101-3, But though only the righteous survived
the Deluge, sin still prevailed in the world through the demons—
the spirits which had gone forth from the slaughtered children of
B2
4 The Book of Enoch [Sect. I |
the Watchers and the daughters of men, and all manner of corrup- —
tion was wrought through them, 161, as they escape punishment till —
the final judgement. But the recompense of character is not with- |
held till the last judgement; there is a foretaste of the final doom
immediately after death, 22. In the second and last judgement on
Sinai, 14, the Watchers, the demons, and godless, 101° 161, and all
classes of Israel, with one exception, receive their final award, 19,
To make this possible, this judgement is preceded by a General
Resurrection of Israel, 22. The fallen angels are transferred from
their preliminary to their final place of punishment, 10% 13—).
A final end is now made of sin on the earth, and the earth cleansed,
1015, 16, 20-22; the wicked are cast into Gehenna, and their punish-
ment is a saa for the righteous to behold, 272; the Messianic
kingdom is established, with Jerusalem and Palestine as its centre,
255—there is no Messiah, and God abides with men, 25°; all the
Gentiles will become righteous and worship God, 1053: ; the righteous
are allowed to eat of the tree of life, 254~®, and thereby enjoy
patriarchal lives, 5° 25°, each begetting 1,000 children, 1017, and —
enjoying unlimited material blessings, 57 1018, 1° 11%,
_ As to what becomes of the righteous, after the second death, there
is no hint in this fragmentary Section. There is much celestial,
terrestrial, and subterrestrial geography in 17-19, 21-36.
ΤΟΥ, Parable of Enoch on the Future Lot of the Wicked and the
Righteous.
I. 1. The words of the blessing of Enoch, wherewith he
blessed the elect "and" righteous, who will be living in the day
of tribulation, when all the wicked "and godless" are to be
removed. \2. And he took up his parable and said—Enoch_
a righteous man, whose eyes were opened by God, saw the vision
LXX in Prov. 20% This passage
appears to have been known by the
I. 1. The blessing of Enoch. Cf.
Deut. 331, ‘the blessing of Moses.’
The elect and righteous. This de-
‘signation is found also in 38% % 4
39% 7 481 68, 2 6113 621% 18, 15
708. Allthe wicked. Here G® reads
πάντας τοὺς ἐχθρούς = ovyn-b5 corrupt
for pyin-b5. Hence E is right here.
The same corruption is attested by the
author of the Pss. Sol. 49 τὸ κρίμα τοῦ
θεοῦ αὐτῶν ἐν τῷ ἐξαίρεσθαι ἁμαρτωλοὺς.
ἀπὸ προσώπου δικαίου. . Removed, +.
‘ And the righteous shall be saved’ GS.
2. Saw. G* ‘had’ corrupt. The cor-
ruption might have arisen in G: ie,
ἔχων corrupt for ὁρῶν. The phrase ‘saw
the vision’ is taken from Num. 24
ee ee
Sect. I]
Chapter I. 1-4 5
of the Holy One in the heavens, 'which' the angels showed me,
and from them I heard everything, and from them I understood
as I saw, but not for this generation, but for a remote one which
is for to come.
my parable concerning them :
3. Concerning the elect I said, and took up
The Holy Great One will come forth from His dwelling,
4, And the eternal God will tread upon the earth, (even) on
Mount Sinai,
mn sw mind. The Holy One.
For this and similar designations of God
see 1°. The change from the third
to the first person in this verse is of
frequent occurrence in this book: cf.
12'-8 371) 2 701-8 715 92), Which
the angels showed me. (δ reads cor-
ruptly ‘he showed me’, and adds καὶ
ἁγιολόγων ἁγίων ἤκουσα ἔγώῴ. And
from them, (δ ‘and when (ds) from
them’. AsIsaw. SoG*Gewpav. E
probably implies the same text. mui?
read ‘what I saw’ and ggt ‘ (that)
I should see’, To come. + ‘do
I speak’ G® (ἐγὼ λαλῶ em. by Swete
from εγὼ addo). 3. The elect.
This designation belongs mainly to the
Parables. It is found in 18 57 255 405
41? 481, 9 515 56% 8 585 6 14:12 627) 8 11 932,
Before ‘concerning’ G inserts ‘and’.
My. SoG’. >E. 3%-9. A poem con-
sisting of tristichs. The discovery of this
structure is helpful in the restoration of
the text. See specially Stanzas 1 and 7.
The Holy Great One. (δ prefixes
‘and’. E reads here and always ‘ the
Holy and Great One’, but G* seems to
preserve the original here as in 10! 14!
where it recurs, This title is found
in the following passages: 101 14! 258
841 922 976 9§% 1049,
signated simply as ‘the Holy One’,
12 9311, and as ‘the Great One’, 14?
1084 104! (twice). Come forth
from His dwelling. Cf. Mic. 18
jpop xy, Is. 26%. Assumptio
Moysis 10%. 4, The eternal God
God is de- -
ee” wee
Gen. 218 = ip gi 15. 4028 fee abe,
ὁ αἰώνιος bebs, Rom. 1676, Ass, Moysis
10" Deus aeternus, This could also be
translated ‘God of the world’ as I have
shown below, but I have here with
Dalman (The Words of Jesus, 168
sqq., Eng. Transl.) adopted the former
rendering. Thus in 25% 5 7 273 we
have 6 βασιλεὺς τοῦ αἰῶνος in the Greek
where E renders 6 βασιλεὺς 6 αἰώνιος,
ef. Jer. 10° pdiy yDp: in 12° ὁ βα-
σιλεὺς τῶν αἰώνων (501 Tim. 117) (where
E = 6 Bag. τοῦ αἰῶνος) : in 94 (GS) ὁ
Bac. τῶν αἰώνων, for αἰώνων there
stood βασιλέων in the original as in
G°42E: in 946 κύριος τῶν αἰώνων (G*)
(where E = 6 κύριος τῶν + βασιλέαν,
the corruption originating in the
Aramaic (here G**?om.)). With ὁ «vp.
τῶν αἰώνων compare 2214 κυριεύων τοῦ
αἰῶνος. In 94 we have θεὸς τῶν αἰώνων
in G1, where Ο" 2 has θεὸς τῶν ἀνθρώπων.
Here αἰώνων was wrongly read as
ἄνπαν. This idea of time comes out
clearly in 5! καὶ (ἢ εἰς πάντας τοὺς
αἰῶνας, where E has 6 ζῶν for καὶ (ζῇ.
With this we might compare Dan. 127
pdiva Ἢ (Aram. Ny Δ Dan. 481),
Dalman (op. cit. 164), however, thinks
it probable that δ), when united with
the article in the Book of Enoch, does
not merely represent the adjective
‘eternal’. ddwy sn means ‘ eternal
king’; pba 70 is ‘the king who
6 The Book of Enoch
[Sect. T
[ And appear from His camp]
And appear in the strength of His might from the heaven
Tof heavens’,
5. And all shall be smitten with fear, —-+
And the Watchers shall quake,
᾿
{ian
And great fear and trembling shall seize them unto the
ends of the earth,
6. And the high mountains shall be shaken,
And the high hills shall be made low,
as ruler controls the immeasurable dura-
tion of the world’, Against this view
we might set the fact that E renders
ὁ βασιλεὺς τοῦ αἰῶνος as ὃ βασιλεὺς ὃ
αἰώνιος (see above), and that in 15° in
G® τοῦ αἰῶνος can only mean ‘ eternal’
in τὸν οὐρανὸν τὸν ὑψηλὸν... τοῦ
αἰῶνος. But the words which I have
rendered ‘ the eternal God’ could also
be rendered ‘God of the world’: οἵ.
584 8110 827 847: also 128 81°,
Will tread upon the earth. So
G. From Mic. 13 pax... dy JH,
Here for ἐπὶ τὴν γῆν E reads corruptly
ἐκεῖθεν. Sinai, whence the Law was
given, will likewise be the place of
future judgement. Cf. Deut. 33?
Ps. 6817, [And appear from His
camp]. So G*. This I have bracketed
as an addition. It is against the
parallelism. It is also against the
sense, In 8} it isalready said that ‘the
Holy One will come forth from His
dwelling’, and the writer has gone on
to speak of God’s advent on Sinai. E,
it is true, reads ‘And appear with His
hosts’. But if G® originally read ἐν τῇ
παρενβολῇ it is wholly improbable that
a scribe would change it into ἐκ τῆς
παρενβολῆς against the context. 5-9.
Din. thinks that we have in 5-9 a
description combining the two great
judgements; but everything from verse 4
to end is perfectly applicable to the final
judgement. Yet cf. 837. 5. The
Watchers, These are the ὮΝ first
mentioned in Dan, 41° 14, 30 (in Hebrew
text) 2 Enoch 181, This name belongs
to the fallen angels here and in 10%
15 124 1310 14), 8 152 161; 2 9115,
In 12% 8 201 3912, 18 402 6113 717
it designates the archangels. And
the Watchers shall quake. So E.
But G® has here ‘And the watchers
shall + believe’ (i.e. πιστεύσουσιν). This
change seems due to the scribe who
added the following words:
‘ And they shall sing hidden things inf
the ends of the (word omitted)
And all the ends of the earth shall be
shaken.’
The scribe seems to have been thinking
of 2 Enoch 18 where the singing of the
Watchers is mentioned. But the text
of E is right and gives a sense which
accords perfectly with 10-4. Fear
and trembling. So E. Gé® trans.
‘trembling and fear’, The order of E
is probably original. Cf. Job 414 Ps.
411: Mk. 533 2 Cor. 715 Eph. 65. Yet
the order here in G® recurs in Gf in 13%.
6. Cf. Judges 55 Ps, 975 Js. 643) ὃ
Mic. 14 Hab. 3° Judith 1615 Assumpt.
Moyseos 104. & Shaken. + ‘shall fall
and be dissolved’ G® (πεσοῦνται καὶ
διαλυθήσονται). But this addition of
G® is against the parallelism. Made
ee ee ee eS eens ee ee
low. + ‘so that the mountains shall —
waste away’ GE (τοῦ διαζργρυῆναι ὄρη),
Another impossible _ interpolation,
/ 41} Chapter I, 5-9 7
j
And shall melt like wax before the flame.
7. And the earth shall be ‘wholly’ rent in sunder,
And all that is upon the earth shall perish,
And there shall be a judgement upon all (men).
8. But with the righteous He will make peace,
And will protect the elect,
And mercy shall be upon them.
And they shall all belong to God,
And they shall be prospered,
And they shall ‘all’ be blessed.
fAnd He will help them all’,
And light shall appear unto them,
fAnd He will make peace with them’,
9, And behold! He cometh with ten thousands of "His" holy
ones
Hills ...melt like wax. From Ps.
975. Before the flame. Gé® reads
‘before the fire in the flame’. The idea
of the destruction of the world by fire
may be here hinted at as in Sibyl.
Or, 354, 60, 72, 84-87 4172 5464, 5211 844,
2 Pet. 87, 1 Life of Adam 49° “3, but
it is unlikely, The text does not go
beyond Mic. 14 Nah, 15 Ps. 975 104°,
7. ‘Wholly’. So G8 σχίσμα [ῥαγάδι].
σχίσμα and ῥαγάδι appear to be dupli-
cate renderings of the same Hebrew
word. διασχισθήσεται . . . σχίσμα a
Hebrew construction. 8. Make
peace with. Cf, 1 Macc. 64% 5 for
the phrase μετὰ. . . εἰρήνην ποιήσει.
On the idea ef. 54 of the text. See 54
note. Therighteous, This designa-
tion is found in all parts of the book :
1% 8. δδ 254 38% 394 434 471, 3, 4
481, 7 9 50? 53’ 567 58% 5 603
615 62° 824
971, 3, 5 9812-14 993 1005 7 10 10924,
10 1031 1041» & 12, 18, With the
righteous. There is a dittography in
E here. Will protect, &. So E,
94%, 11 953, 7 961, 8
This is probably a free rendering of (5
ἐπὶ τοὺς ἐκλεκτοὺς ἔσται συντήρησις.
Wisdom 4! may here be dependent
on our text: καὶ ἐπισκοπὴ ἐν τοῖς
ἐκλεκτοῖς αὐτοῦ, After συντήρησις GS
adds καὶ εἰρήνη, . All belong to God.
Ps. 100% Jer, 314 9. Hos. 1% &e,
They shall be prospered. (65 reads
τὴν εὐδοκίαν δώσει αὐτοῖς, where
εὐδοκίαν is corrupt for εὐοδίαν----ὃ, cor-
ruption found also in Sir, 4376, Here
again the active construction in Οὐδ is
probably right.. All) be blessed. Gs
reads ‘ He will bless them all’, ‘And
He will help them|. So G8 καὶ πάντων
ἀντιλήμψεται. Here there is an obvious
dittograph in G*®; for it adds καὶ
βοηθήσει ἡμῖν. This line is omitted in
E quite wrongly. In fact E preserves
only the second line of this stanza
Light shall appear unto them (65).
E reads ‘ light (+ ‘ of God’ a-g, B-o)
shall shine upon them’, Cf, 384. ‘And
He will make peace with them! (68).
E om. but the tristich requires it, 9,
This verse is composed of two tristichs,
8 Lhe Book of Enoch
[Sect.
To execute judgement upon all,
And to destroy ‘all’ the ungodly :
And to convict all flesh
Of all the works ‘of their ungodliness' which they have
ungodly committed,
‘And of all the hard things which’ ungodly sinners “have
spoken! against Him,
II. 1. Observe ye every thing that takes place in the heaven,
And behold. So E. (δ reads ὅτι
corrupt for ἰδού. So Jude ἰδοὺ ἦλθεν
Κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ: Ps,
Cypr. Ad Novatianum (Hartel’s Cy-
prian iii, 67) ‘Ecce venit cum multis
milibus nuntiorum suorum’: Ps. Vigi-
lius (Migne lxii, col. 363) ‘Ecce
veniet Dominus in millibus’, Cometh
with ten thousands of ‘His! holy
ones. From Deut. 33? NAD NNN)
wp. Since the LXX here renders
σὺν μυριάσιν Ἱζαδής our author has
followed the M.T. The ‘His’ is found
G&, Jude, and Ps, Cyprian. As Zahn
pointed out, the above passage from Ps.
Cyprian is derived directly from our
text, and not from it indirectly through
Jude. This entire verse has been
quoted by Jude 14, 15 in a compressed
form, who in the same passage draws
upon 5 27? 60% Ten thousands
of ‘His!’ holy ones. Cf. Deut. 33?
Dan. 7!°. The angels are so called in
14" 308-472 57% 604. 6158, 10,..1
652 6915 815 103? 106!°, as already
in Job 51 1515 Zech. 145 Dan. 418
818, They are called ‘ holy angels’ in
201-7 218; 8. 298 948 27%: 826. 718
937, * Holy ones of heaven’; 9%, For
other designations see 6? (note). ΑἹ]
the ungodly. The ‘all’ is corrupt in
E, but recoverable by an easy emenda-
tion. Which they have ungodly
committed (65). Here E is corrupt,
reading warasajii for zarase‘f. TA
the hard things which! ... ‘have
spoken’ (68). The text of G® here
presents a dittograph. σκληρῶν ὧν
ἐλάλησαν λόγων καὶ περὶ πάντων ὧν ὁ
κατελάλησαν.
II. The author in 2-53 emphasizes
the order and regularity that prevail in
the world of nature in contrast to the
disorder that prevails in the world of
man, This wasa favourite theme with
Jewish writers. The noble words of
Hooker (Heclesiastical Polity, i. 16. 8)
express the view of these old writers:
‘Of Law theve can be no less acknow-
ledged than that... her voice is the
harmony of the world: all things in
heaven and earth do her homage, the
very least as feeling her care, the
greatest as not exempted from her
power.’ In Sir. 43 we have the glorifi-
cation of the sun, moon, stars, the rain-
bow, clouds, snow, lightning, thunder,
dew, and other natural phenomena,
The moon is especially glorified since
the Jewish feasts were celebrated in
accordance with the moon’s phases. —
This last is, of course, a view in which
the author of 72-82 would not have
agreed, since he held that the only true —
divider of time. was the sun. In Sir, —
166-8 there is a nearer approximation —
to our text, though there is no sure
ground for recognizing it as a source of
it. Sirach runs :—
27. ἐκόσμησεν εἰς αἰῶνα τὰ ἔργα αὐτοῦ,
καὶ τὰς ἀρχὰς αὐτῶν εἰς γενεὰς
αὐτῶν...
ΡΨ ΨΥ ΟΝ ΤΥ ee
Sect. 1]
Chapter 11. 1-8 9
how they do not change their orbits, ‘and’ the luminaries which
are in the heaven, how they all rise and set in order each in
its season, and transgress not against their appointed order.
2. Behold ye the earth, and give heed to the things which
take place upon it from first to last, "how steadfast they are’,
how ‘none of the things upon earth' change, ‘but! all the
works of God appear ‘to you’.
3. Behold the summer and
the winter, "how the whole earth is filled with water, and clouds
and dew and rain lie upon it”.
καὶ οὐκ ἐξέλιπον ἀπὸ τῶν ἔργων
αὐτῶν"
28, ἕκαστος τὸν πλησίον αὐτοῦ οὐκ
ἔθλιψεν,
καὶ ἕως αἰῶνος οὐκ ἀπειθήσουσιν
τοῦ ῥήματος αὐτοῦ.
The next work that calls for considera-
tion here is the T. Napht. 2° οὕτως οὖν
ἔστωσαν, τέκνα pov, πάντα τὰ ἔργα ὑμῶν
ἐν τάξει εἰς ἀγαθὸν ἐν φόβῳ θεοῦ, καὶ
μηδὲν ἄτακτον ποιήσητε ἐν καταφρονήσει,
μηδὲ ἔξω καιροῦ αὐτοῦ. 8» ὃ ὁ ἥλιος καὶ
ἡ σελήνη καὶ οἱ ἀστέρες οὐκ ἀλλοιοῦσιν
τὴν τάξιν αὐτῶν" οὕτω καὶ ὑμεῖς μὴ
ἀλλοιώσητε νόμον θεοῦ ἐν ἀταξίᾳ τῶν
πράξεων ὑμῶν. 8. ἔθνη πλανηθέντα καὶ
ἀφέντα Κύριον ἠλλοίωσαν τὴν τάξιν
αὐτῶν, These passages may have been
before our writer. From works that
preceded our book we now pass to
works which were written later. The
earliest of these is the Pss. Sol. 1812-1,
2, ὃ διατάξας ἐν πορείᾳ φωστῆρας εἰς
καιροὺς ὡρῶν ap’ ἡμερῶν εἰς ἡμέρας,
καὶ οὐ παρέβησαν ἀπὸ ὁδοῦ ἣν ἐνε-
τείλω αὐτοῖς.
3. ἐν φόβῳ θεοῦ ἡ 50s αὐτῶν καθ᾽
ἑκάστην ἡμέραν,
ἀφ᾽ ἧς ἡμέρας ἔκτισεν αὐτοὺς ὁ θεὸς
καὶ ἕως αἰῶνος,
4. καὶ οὐκ ἐπλανήθησαν ἀφ᾽ ἧς ἡ μέρας
ἔκτισεν αὐτούς"
ἀπὸ γενεῶν ἀρχαίων οὐκ ἀπέστησαν
ἀπὸ 6500 αὐτῶν,
εἰ μὴ 6 θεὸς ἐνετείλατο αὐτοῖς ἐν
ἐπιταγῇ δούλων αὐτῶν.
The next writer who deals with the
same subject is the author of 1 Apoc.
Bar, 48% 1°,
‘Thou instructest created things in
the understanding of Thee,
And Thou makest wise the spheres
so as to minister in their orders,
Armies innumerable stand befvre
Thee,
And minister in their orders quietly
at thy nod,’
In Clement’s Zp. ad Cor. 20 the same
theme is dealt with at length in depen-
dence mainly on the sources already
mentioned, 1. Observe (68), and
so Eby achange ofa vowel. Season.
_+ ‘and for (or ‘ in’) their own festivals
4. The Hebrews
divided the year into two seasons, ἡ
they appear’ G&,
embracing Spring and Summer, and
yn embracing Autumn and Winter.
Gen. 8% Is, 1856 Zech. 14%. ἃ "How
steadfast they are.'! G* reads ὥς εἰσιν
φθαρτά. But φθαρτά is impossible in
this context. The object of the writer
is to praise the works of nature. Hence
φθαρτά is corrupt. Possibly it is a ren-
dering of Ὁ 53) (as in Is, 244) corrupt
for D995) = ‘steadfast’, Hence render:
‘how steadfast they are.’ How
Tnone of the things upon earth’, Xe.
E reads ‘ how none of the works of God
change in appearing ’.
10 The Book of Enoch
[Sect. I
III. Observe and see how (in the winter) all the trees "seem as
though they had withered and shed all their leaves, except four-
teen trees, which do not lose their foliage but retain the old
foliage from two to three years till the new comes.
IV. And again, observe ye the days of summer how the sun
is above the earth over against it. And you seek shade and
shelter by reason of the heat of the sun, and the earth also burns
with glowing heat, and so you cannot tread on the earth, or on
a rock by reason of its heat.
V. 1. Observe ye" how the trees cover themselves with green
leaves and bear fruit: wherefore give ye heed ‘and know! with
regard to all "His works', and recognize how He that liveth for
ever hath made them so.
2. And ‘all! His works go on ‘thus! from year to year ‘for
ever', and all the tasks ‘which’ they accomplish for Him, and
‘their tasks’ change not, but according as "God" hath ordained
so is it done.
3. And behold how the sea and the rivers in like manner
accomplish ‘and change not’ their tasks ‘from His command-
ments’,
III, In the Geoponica 11' fourteen
evergreen trees arementioned. Δένδρα
ἀειθαλῆ ἐστι, μηδέποτε φυλλορροοῦντα ἐν
τῷ χειμῶνι ιδ΄" φοῖνιξ, κίτριον, στρόβιλος,
δάφνη, ἐλαία, κυπάρισσος, κερατέα, πίτυς,
πρῖνος, πύξος, μυρσίνη, κέδρος, ἰτέα, καὶ
ἄρκευθος. The twelve trees enumerated
in Jub. 2112. as fitting for use on the
altar have nothing to do with this list;
for they are not all evergreen. Nor
have those referred to in Τὶ Lev. 912
(see my edition of the text of the
Test. XII Patr., pp. 248 sq. for a full
discussion of the twelve trees which are
mentioned in Jub. 2112, and the Aramaic
and Greek fragments of a still older
work), 1. In 65 8!>-51¢ has been
lost through homoeoteleuton,
V. 1. The trees. . . bear fruit.
G§ reads ‘the green leaves on them
cover the trees and all their fruit is for
honour and glory’, He that liveth
(cf. Sir. 181)... them so. Here Ihave
emended gabarkemmii la’élanti kuéllé-
mf into gabréma la’éléntd kamaéht in
accordance with GS. Οδ = ‘the living
God hath made them so and He liveth for
ever’, Here there is a manifest ditto-
graph, 2. "All! His works. E adds
qedméhi = ‘ before Him’. This seems
corrupt for kamaht = ‘thus’ (οὕτως
in G®) or for kuéllémt = ‘all’,
The tasks which they accomplish
for Him. So G® πάντα ὅσα ἀποτελοῦσιν
αὐτῷ τὰ ἔργα. Here τὰ ἔργα does not
mean ‘ the works’ as in the beginning - ;
of the verse, but the ‘ offices’ or
‘tasks’ discharged by them’as the next
sentence—kal οὐκ ἀλλοιοῦνται αὐτῶν τὰ
épya—proves, and likewise the clause
ΤΥ, ee
Sect. 1]
Chapter I1I—V. 6 11
4. But ye—ye have not been steadfast, nor done the command-
ments of the Lord,
But ye have turned away and spoken proud and hard
words
With your impure mouths against His greatness.
Oh, ye hard-hearted, ye shall find no peace.
5. Therefore shall ye execrate your days,
And the years of your life shall perish,
And 'the years of your destruction’ shall be multiplied in
eternal execration,
_And ye shall find no mercy.
6 a. In those days ye shall make your names an eternal execration
unto all the righteous,
καὶ οὐκ ἀλλοιοῦσιν αὐτῶν τὰ ἔργα in
ver. 8, But E omits ὅσα before ἀποτε-
λοῦσιν and αὐτῶν τὰ ἔργα, and renders
‘all His works serve Him and change
not’. God. > G8. 4. Of the
Lord. G® reads ‘His’, Spoken.
The charge of blasphemy is frequent
in 91-104. Cf. 91% 1 94° 967 1009,
Proud and hard words. Cf. 27?
1015. From these passages the close
of St. Jude 15 is drawn. Cf. Ps. 124
Dan. 7% 11, 2 Rev. 135, His
greatness. (δ adds a gloss ‘for ye
have spoken (κατελαλήσατε) with
your lies’, Hard-hearted. Cf, 98"
1008 ‘ obstinate of heart’. Ye shall
find no peace. This phrase occurs in
Sects. 1-36 and 91-104 only: 18 54
125 181] 164 946 9811, 15 9913 1018
1023 103% It is derived from Is.
4822 6721, 5. Therefore. All
MSS. of E but q prefix ‘and’.
Shall perish (G® ἀπολεῖται). E
tahaguéla (= ‘ye shall destroy’)
corrupt for jahaguélQ = ἀπολεῖται.
Mercy. + kal εἰρήνη GE. 6-7
I have been obliged to rearrange
the text of these verses, which is cer-
tainly in disorder. Thus in v. 6 there
are ten lines, one of which—the eighth
(6 h)—xal αὐτοὶ κληρονομήσουσιν τὴν
γῆν is ἃ doublet of 7b. Strangely
enough this line is repeated in an im-
possible place in v. 8. Now when we
excise this line we have in vv. 6-7 the
following arrangement: a tristich, a
tetrastich, a distich, and a tristich,
This of course cannot be right. Re-
moving the tetrastich from considera-
tion, 6 defy, which is right, we have _
a tristich, a distich, and a tristich. Now
the first tristich deals with the curse
that will befall sinners in many forms.
A fourth line is wanting that deals
with the same subject. There are
actually two suitable, either the last
line οὖν. 6 ἀλλὰ ἐπὶ πάντας ὑμᾶς κατα-
λύσει κατάρα or the last line of v. 7
ὑμῖν δὲ τοῖς ἀσεβέσιν ἔσται κατάρα. But »
67 follows closely on 67; hence we have
found the missing line of the first stanza
in 70. Thus we have two complete
tetrastichs in y. 6, i.e. 6abc, 7 ο, and
6 defg. It is now obvious that the
remaining distich in v. 6 belongs to the
distich in v. 7, and thus the stanza in
v. 7 is completed. 6. Ye shall
make your names (where E = δώσετε
The Book of Enoch
[Sect. I
ὁ. And by you shall ‘all’ who curse, curse.
ὁ. ‘And all' the sinners ‘and godless’ shall imprecate by you,
And for you the godless there shall be a curse.
"And all the .. . shall rejoice,
6. And there shall be forgiveness of sins,
And every mercy and peace and forbearance :
7. There shall be salvation unto them, a goodly light.
ὁ. And for all of you sinners there shall be no salvation,
7. But on you all shall abide a curse’,
But for the elect there shall be light and grace and peace,
ὁ. And they shall inherit the earth.
τὰ ὀνόματα ὑμῶν). G® reads ‘your
names shall be’ (ἔσται). But, since
the phrase is clearly from Is. 65%
mynad mynaw? nsnw DANI, ἔσται
may be corrupt for δώσετε. But if
we compare Is. 6515, on which this
line was modelled, it is probable that
instead of \INN (= δώσετε) there stood
originally in the text M3M (= κατα-
λείψετε), as in Is, For in the preced-
ing verse it is said that their life would
prematurely come to an end, and so
here it is added that they would leave
as a kind of inheritance their name to
be used in formulas of cursing, i. e. as
an example of one cursed. This is the
meaning of the next two difficult lines,
where G8 is to be followed. And by
you shall 'all’ who curse, curse.
So Gf καὶ ἐν ὑμῖν καταράσονται πάντες
οἱ καταρώμενοι. E =‘and you shall the
sinners curse’, (δ is clearly right and
reflects a Hebrew idiom. All who curse
will introduce the names of these sin-
ners into their formulas of cursing as
instances of persons wholly accursed.
The text = DYSSprnmb> sdb» na,
ΓΑ: all! the sinners ‘and godless!
shall imprecate by you. So G§ since
E is corrupt. Here again we have the
same idiom as in the preceding line.
ἐν ὑμῖν ὀμοῦνται = IW O53. This
idiom is found in Ps. 102° *3 dyn
Waw7: ‘they who are mad against
me swear by me.’ See also Is. 651* and
Jer. 297, ‘And of them shall a curse
(nddp) be taken by all the captives of
Judah ...saying: the Lord make thee
like Zedekiah ... whom the king of
Babylon roasted in the fire’ And all
the ...shallrejoice. The MS. reads
οἱ apapra. What does this corrupt
form stand for? It may be corrupt for
οἱ (ἀνγαμάρ(τηγτοι, a bad rendering of
DNOMNIN = ‘those cleansed’ or ‘ puri-
fied’, The piel and hithpael of NOM in —
this sense means purification from cere-
monial and ritual uncleannessin the O.T.,
whereas the context requires spiritual
cleansing. Forgiveness of sins.
This forgiveness will fit them for the
sinless life spoken of inv. 9. . But for
the Watchers there is no forgiveness 125. —
7. G® τοῖς ἐκλεκτοῖς ἔσται φῶς καὶ
χάρις καὶ εἰρήνη. Has this influenced
Wisd. 415 χάρις καὶ ἔλεος τοῖς ἐκλεκτοῖς
αὐτοῦ! Grace. SoG χάρις. E = χαρά.
They shallinherit the earth. From
Sect. 1]
Chapters V. 7—VI. 1
13
8. And then there shall be bestowed upon the elect wisdom,
And they shall all live and never again sin,
Either through ungodliness or through pride:
But they who are wise shall be humble.
- 9. And they shall not again transgress,
Nor shall they sin all the days of their life,
Nor shall they die of (the divine) anger or wrath,
But they shall complete the number of the days of their life.
And their lives shall be increased in peace,
And the years of their joy shall be multiplied,
In eternal gladness and peace,
All the days of their life.
VI-XI. The Fall of the Angels: the Demoralisation of Mankind:
the Intercession of the Angels on behalf of Mankind. The
Dooms pronounced by God on the Angels: the Messianie King-
dom (a Noah fragment),
VI. 1. And it came to pass when the children of men had
multiplied that in those days were born unto them beautiful and
Ps. 87, 8. And. >G*. Wisdom:
see 421, 2, + φῶς καὶ χάρις, καὶ αὐτοὶ
κληρονομήσουσιν τὴν γῆν. τότε δοθήσεται
πᾶσιν τοῖς ἐκλεκτοῖς αὐ, Here pas...
γῆν is a doublet from v. 7, and τότε...
ἐκλεκτοῖς a doublet of the first line of
this verse. They who are wise, &c.
Here G gives ‘ And there shall be light
in the enlightened man and in the man
of knowledge understanding’. This
line does not seem to be original. 9.
Of. Is. 3519512165: text 254note. Sin.
So Gf ἁμάρτωσιν. But E = κριθήσονται
= WYN? (cf. Prov. 8010 Is, 246 Jer.
23,&c. The word means ‘reum iudicare’
in Arabic), But this is not the mean-
ing of the word here. The parallelism
requires us to follow the other meaning
of this word as given in G*. (The
divine) anger or wrath. G® reads
ὀργῇ θυμοῦ, ‘ the anger of (the divine)
wrath ’, which may be right. Of. Is,
4275, &c. They shall complete...
in peace, And the years of their
joy. Expanded from Jub. 2829 9), In-
creased ... multiplied. The words
recall the familiar phrase in Gen. 122 28
817 Jer. 23° ‘Increase and multiply’.
But the increase is a spiritual increase
and not a materialistic, asin Joy...
gladness, Cf, 15. 359,
VI-XI. The abruptness with which
6-11 are introduced is quite in keeping
with the fragmentary and composite
nature of the rest of the Section. As
Dillmann (Herzog, R. £.? xii. 352) has
already seen, 65:8 81-8 97 10" belong to
a Semjaza cycle of myths ; for in these
passages Semjaza is represented as chief
and Azazel tenth in command: as also
in 69%, Elsewhere in Enoch Azazel is
chief and Semjaza is not mentioned.
Again 101-8 belongs to an Apocalypse
of Noah, many fragments of which are
14
comely daughters.
found in Enoch, Another fragment of
this Apocalypse is preserved by Syn-
cellus in the Greek ; but to this there
is no corresponding text in the Ethiopic,
But these myths were already combined
in their present form, when 88-89!
were written, But not only does 10!-%
belong to the Book of Noah but 6-11
asawhole, These never refer to Enoch
but to Noah 101, Moreover, when the
author of Jubilees is clearly drawing on
the Book of Noah, his subject matter
731-25 agrees closely with that of these
chapters in Enoch (see Charles’s edition
of Jubilees, pp, Ixxi sq., 61, 264),
12-16 on the other hand belong to the
Book of Enoch, And comely (EG®),
> Ge,
VI, 2. Children of the heaven.
Cf, 138 148 891, See 15!-7. Cf. ‘Sons of
the holy angels’, 711, The entire myth
of the angels and the daughters of men
in Enoch springs originally from Gen.
61-4, where it is said that ‘the sons of
God came in to the daughters of men’.
These words are not to be taken as ex~-
pressing alliances between the Sethites
and the Cainites, but as belonging to a
very early myth, possibly of Persian
origin, to the effect that demons had
corrupted the earth before the coming
of Zoroaster and had allied themselves
with women. See Delitzsch, Neuer
Commentar iiber d. Genesis, 1887, pp.
146-8. Bousset, Rel. d. Jud.? 382, 560;
Gunkel, Genesis 56. The LXX origin-
ally rendered the words ‘sons of God’
by ἄγγελοι τοῦ Θεοῦ, and this rendering
is found in Philo, de Gigantibus, Euse-
bius, Augustine, and Ambrose, This
view of Gen. 61-4 was held by most of
the early fathers. That this was the
original meaning of Gen. 6!~4 Is, 242
is now generally admitted. For a
history of the interpretation of this
passage in Jewish and Christian writers
see my edition of Jubilees 415 note, On
The Book of Enoch
2, And the angels, the children of the
‘have belonged to it,
[Sect. I
the myths regarding the intercourse of
angels with the daughters of men, see
Griinbaum in ZDMG, χχχὶ. 225 ff.
(Referred to by Delitzsch.) For state-
ments of later writers either depend-
ing directly on this account in Enoch
or harmonizing with it, cf. T. Reuben
ὅδ; Napth. 35; Jub, 415 δ1 “44, 5 Joseph.
Ant. i, 3. 1; Philo, de Gigantibus ;
2 Enoch 7, 18; Jude 6; 2 Pet. 2¢;
Justin Martyr, Apol. i. 5; Ps. Clemens,
Hom, viii. 18; Clem. Alex, Strom. vy.
1.10; Tert. De Virg. Veland. vii; Adv.
Mare. v.18; De Idol. ix; Lact. Instit.
ii, 15; Commodian, Instruct. i. 3. In
the De Civ, Dei xv, 28, Augustine
combats this view, and denies the in-
‘Spiration of Enoch, which is upheld by
Tertullian. I append here a fragment
of the Book of Noah, relating not to the
fallen angels but to mankind, It may
Fragment of the
Book of Noah which Syncellus states
was derived ἐκ τοῦ πρώτου βιβλίου
Ἐνώχ. ‘And again; “from the mountain
on which they swore and bound them-
selves by common imprecations, [that]
cold shall not depart from it for ever, nor
snow nor hoar-frost, and dew shall not
descend on it except it descend on it for
a curse, until the great day of judge-
ment. In that season (time) it shall be
consumed and brought low and shall be
burnt up and melt as wax before fire ; so
shall it be burnt up by reason of all the —
works thereof. And now I say to you,
sons of men, great wrath is upon you,
upon your sons, and this wrath shall
not cease from you until the time of
the slaughter of your sons. And your
beloved ones. shall perish and your
honoured ones shall die from off all the
earth; for all the days of their life from —
henceforth shall not be more than an
hundred and twenty years, And think —
not that they may yet live for more —
years. For there is not for them
SI iki le gal
Sect. 1] Chapter VI, 2-6 15
heaven, saw and lusted after them, and said to one another:
‘Come, let us choose us wives from among the children of
men and beget us children.’ 8, And Semjiizd, who was their
leader, said unto them; ‘I fear ye will not indeed agree to do
this deed, and I alone shall have to pay the penalty of a great
sin, 4, And they all answered him and said: ‘Let us all swear
an oath, and all bind ourselves by mutual imprecations not to
abandon this plan but to do this thing’ 5, Then sware they
all together and bound themselves by mutual imprecations upon
it, 6, And they were in all two hundred; who descended ‘in
any way of escape from this time by
reason of the wrath, wherewith the
king of all the ages is wroth with you,
Imagine not that you will ezcape these
things.” And these (words) are from
the first book of Enoch concerning the
watchers. Saw and > 6", 4,
And said (E 65). > 65, This
thing. We must with G* omit mékér
(= ‘plan’) as a gloss on ‘thing’ in
E, Its presence makes the text un-
grammatical, 6. And they were
in all. G* ἦσαν δὲ otra, Who
descended . . . on Mount Hermon,
I have here followed G* of καταβάντες
ἐν ταῖς ἡμέραις ᾿Ιάρεδ εἰς τὴν κορυφὴν
τοῦ Ἑ μονιεὶμ ὄρους. The Ethiopic text
reads; ‘and they descended on Ardis
which is the summit of Mt. Hermon.’
The name Ardis, otherwise unknown, is
to be explained with Dillmann as a com-
pression of Ἰάρεδ εἰς, the translator not
having found ἐν ταῖς ἡμέραις in his text.
Halévy in the Journal Asiatique, Avril-
Mai 1867, pp. 356-7, reproduces this
verse in Hebrew, whereby we see at a
glance why the angels descended in the
days of Jared—from ‘I’ to descend,
and yhy it was that they bound them-
selves by mutual oaths on Hermon—
from, DIM] a curse,
fy ὙΠ wD OY TID. TIN
TOI Bw 8. "5 po WD wp
; OI
Cf. Book of Jubilees 45; ‘Jared; for
in his days the angels of the Lord
descended on the earth.’ This play
on Jared shows that the idea originated
in Hebrew, It cannot be reproduced
in Aramaic, which does not possess the
root 4, The play on Hermon is
possible not only in Hebrew (see above)
but also in Aramaic }OMNN , . « fYO0N,
Cf. Hilary, Comm. in Pss, 182°‘ Hermon
autem mons est in Phoenice, cuius in-
terpretatio anathema est. Fertur id de
quo etiam nescio cuius liber exstat,
quod angeli concupiscentes filias homi-
num, cum de caelo descenderent, in
hune montem Hermon maxime conve-
nerant excelsum,’ The reasons for the
descent of the angels in the Book of
Jubilees differ from those given in this
chapter. In 4% and 51594. of that book
it is stated that the watchers were sent
to the earth by God ‘to instruct the
children of men to do judgement and
uprightness’, and that when so doing
they began to lust after the daughters
ofmen. This form of the myth seems
to be followed in Test. Reuben ὅδ, In
Enoch the angels are said to have
descended through their lust for the
daughters of men, and the same reason is
given in Jalkut Shim. Beresh.44. See
Weber, Jiid. Theologie 253. Against
this and other statements of Enoch
there is an implicit polemic in the Book
16 The Book of Enoch [Sect. I
the days! of Jared on the summit of Mount Hermon, and they
called it Mount Hermon, because they had sworn and bound
themselves by mutual imprecations upon it. 7. And these
are the names of their leaders: Sémiazdz, their leader, Araktba,
Raiméél, Kokabiél, Tamiél, Ramiél, Danél, Ezéqéél, Baraqijal,
Asiél, Armarés, Batarél, Ananél, Zaqiél, SamsApéél, Satarél,
Tirél, Jomjaiél, Sariél.
of Jubilees. In later tradition (Eisen-
menger, Hntdeckt. Jud. ii. 387) the
reason that Azazel could not return to
heaven was that he had outstayed
the limit of time assigned to angelic
visitants to earth—seven days. In the
Targ. Jon. on Gen. 6° Shamchazai and
Uziel (i.e. Azazel) are mentioned in
connexion with this myth. 7. This
list is incomplete. A name has been
lost after Tirél. Semiazfiz. Deriva-
tion doubtful. Possibly from ΤΥ)
‘mighty name’ or ‘NINDW, Raméél.
This is probably corrupt for Arakiél1—
᾿Αρακιήλ as in GS. Now in Ο" 88 where
it is speaking of ᾿Αρακιήλ we have 6
δὲ τρίτος ἐδίδαξεν τὰ σημεῖα τῆς γῆ.
Thus ᾿Αρακιήλ = DX'PIN where PIN
= ‘earth’. Thus we see that the duties
of the angel are reflected in his name.
This is frequent in Judaism, Arakiél
is mentioned as unfallen in Sib. Or.
915-17, Kékabtél = Sysa5y = ὁ star
of God’, Tamiél = ymin = ‘the
perfection of God’, Rémiél. See
1. Apoc. Bar. 55°, Sib. Or. 275-17,
Danél, i.e. Δανειήλ G* ὈΝ 5). Ἐἰπδ-
qéél. Since G* 88 writes ὁ δὲ ὄγδοος
ἐδίδαξεν ἀεροσκοπίαν, this word comes
from Syepny, pny is rendered by
ἀὴρ in 2 Kings 2215 Ps. 181: (Beer).
Here again the name and functions of
the angel are connected. Barfqijal
8. These are their chiefs of tens.
= ὈΝΡῸῺ = ‘lightning of God’,
Armfrés. This is the form in E, but
Οὐ gives Φαρμαρός and G® ᾿Αρεαρώς.
Since G* 8° writes in reference to this
angel ἐδίδαξεν... émaoidds .. . καὶ
ἐπαοιδῶν λυτήριον the word may go back
to TAN = ‘an incantation’, ‘spell’.
If so Armarés or ’Apeapws would be
corruptions of Abaros or something
Ananél = ΝΣ, Sam-
sipéél. The word should be ‘Sham-
shiel’. Since G* 8% describes the
functions of this angel as 6 δὲ ἕβδομος
ἐδίδαξε τὰ σημεῖα Tod ἡλίου the name is
from Wow, i.e. Sxewinw ‘sun of God’.
On Shamash the sun god see Κ. 4. 1.5
similar.
367-370. Tarél = Sx = ‘rock
of God’. Jémjaél = Sy = “ day
of God’. Sariél. E reads corruptly
*Arazjal. This name recurs as Esdréél —
in 88, Since in G 88 this angel ἐδίδαξε
τὰ σημεῖα τῆς σελήνης, these forms are
corrupt for Sariel as in G* (65 ᾿Ατριήλ
but in 88 Σεριήλ) Σαριήλ = Swanp
where ID = ‘moon’.
367. Chiefs of tens = ἀρχαὶ τῶν
δεκάδων.
which points to the Aramaic construe-
tion NOMIDYT MWR = ἀρχαὶ αὐτῶν
τῶν δεκάδων. In 19? αἱ γυναῖκες , ὑτῶν
τῶν... ἀγγέλων there is agair the
same Aramaic idiom.
APPENDIX ON VI. 7.
The three lists of the fallen angels given above in E 63, G Syn., and G Gi 4 go |
back to one and the same original. In E 69? the same list reappears.
process of transmission, however, many corruptions and transpositions of the text —
See K.A.T.S -
In the ©
ee ee ee ee -
Gé reads ἀρχαὶ αὐτῶν οἱ δέκα,
Chapter VI, 7-8 17
have occurred. In the main the same order is observed in 67 69? and G‘,
But a very different order is presented by 5, As Lods (106-7) has observed
the names in G were from the third onward written in four columns, These were
read from left to right by Εἰ and G°, but from top to bottom of each column by G8,
Within G* and Gé certain transpositions have occurred, These will be made clear
by the following Table :—
Sect. 1]
(2) (3) (4)
E 69? 1, Samjaza 2. Artaqifa 3. +Armén 4, Kokabél
E 67 1. Samiaziz 2, Arakiba 3. +Raméél 4, Kékabiél
Gren: 1. Σεμιαζᾶς 2. ᾿Αταρκούφ 3. ᾿Αρακιήλ 4, Χωβαβιήλ
σε. 1, Σεμιαζά 2. ᾿Αραθάκ ὃ. ἘΚιμβρά 9, ἘΧωχαριήλ
: (88 Χωχιήλ)
(5) (6) (7) (8) 9
5. +Taraél 6. Ramjal 7. Danjal 8, tNéqél 9, Baraqél
5, Tamiél 6. Ramiél 7, Danél 8. Bzékéél 9. Baraqijal
5. +’Opappaph 6. Ῥαμιήλ᾽ G* wanting 8. Ζακιήλ 9. Βαλκιήλ
14, Ταμιήλ 18, ‘PapunA ὄ. Δανειήλ 10, Ἐζεκιήλ 15, Βαρακιήλ
(88 Σαθιήλ) (and in 88)
(10 (11) (12) (14)
10, Azazél 11, Armarés 12, Batarjal 14, Hananél
10. Aséaél 11, Armardés 12, Batarél 13, Ananél
10, gras 11, Φαρμαρός 12, ᾿Αμαριήλ 18. ᾿Αναγημάς
(81 ᾿Αζαήλ).
19. ᾿Ασεάλ 6. ᾿Αρεαμώς 11, Βατριήλ 16. ᾿Ανανθνά
(88 ᾿Αρμαρώς)
(15) 16 (17) (1
15. Tarél 16. Simipésiél 17, Jétrél 18, Tamaél
14, Zaqiél 15, Samsapéél 16. Satarél wanting
14, Θαυσαήλ 7. Σαμψίχ 16. Σαρινᾶς 17. Εὐμιήλ
20, Ῥακειήλ 4, Σαμμανή 12. Σαθιήλ 17. Θωνιήλ
(19) (20) (21) (13)
19, Tarél 20, Ramaél 21, +Azazél 13, Basaséjal
17, Tarél 19, Jémjaél 19, +Arazjal ‘ wanting
= (8° Esdréél)
18, Τυριήλ 19, Ἰουμιήλ 20. Σαριήλ 15, Σαμιήλ
21. Τουριήλ 8, Ἰωμειήλ 18. ᾿Ατριήλ 7. Σεμιήλ
(88 Σεριήλ)
In the above Table I have followed the order οἵ E 69?; the names as they
appear in that list head each of the twenty-one columns, Next comes the list in
E 67; then that in G*, and finally that in G*, On the left of each name is
placed a number which gives its place in its own list. Above each column I have
put a number in brackets for convenience in references. Column (18) is placed at
the end instead of after (12) since Basaséjal bas no parallel in E 67 and no
certain one in GS or αξ,
As regards E 69, (15) which appears again in (19) is certainly corrupt, also
(21) which is a repetition of (10). To (13) we have already referred, Thus the
twenty-one names are reduced to nineteen.
Of E 67 (18) is wanting: also (13): (15) is hopeless, This list furnishes
nineteen names.
Of 6" (7) is wanting, and (15) and (5) are corrupt. This list has twenty
names,
Of G® the list is complete, but (15) is hopeless,
_ In the above Table the identifications may be regarded as certain in (1), (4), (6),
(7-12), (14), (16), (19-20), as probable or possible in (2-3), (5), (17-18), (21), as
undeterminable in (13) and (15),
1370 C
18 The Book of Enoch
VII. 1. And all the others together with them took unto
themselves wives, and each chose for himself one, and they began
to go in unto them and to defile themselves with them, and they
taught them charms and enchantments, and the cutting of roots, _
and made them acquainted with plants. 2. And they became
pregnant, and they bare great giants, whose height was three
thousand ells: 8. Who consumed all the acquisitions of men.
And when men could no longer sustain them, 4, The giants
turned against them and devoured mankind. 5. And they
began to sin against birds, and beasts, and reptiles, and fish, and.
to devour one another’s flesh, and drink the blood. 6. Then
the earth laid accusation against the lawless ones,
VIII. 1. And Azazél taught men to make swords, and knives,
and shields, and breastplates, and made known to them the metals
(of the earth).and the art of working them, and bracelets, and
[Sect. 1
VII. 1. And all...with them. G*
= ‘these and all the rest’. Defile
themselves. SoG**. E reads tadammara
(= ‘ unite themselves’) corrupt (?) for
jétgammani=G&. Charms and en-
chantments. Cf. Wisd. 124 18!8; Jos.
Ant. viii. 2.5; Bell. vii. 6.3. Plants
(= βοτάνας (18). Not ‘trees’ here. The
Ethiopic has both meanings. 2.
Bare great giants. For further refer-
ences see Sir. 167 Jub. 722-23 Wisd. 14°
Tob. 614 1 Bar, 8° 3 Macc. 24. The
text in E G8 is defective here, and must
be made good from G‘, which gives:
‘ And they bare unto them three kinds:
first great giants, and the giants +begat
the Naphilim, and to the Naphilim
were} born the Elifid, and they grew
according to their greatness,’ That
these classes of giants were mentioned
here is presupposed by 864 and 88? of
our text. Moreover Jub, 723-82 is based
‘on this passage: ‘The watchers took
unto themselves wives... and they be-
gat sons (the giants), the Naphidim
{and the Elj6), and they were all alike,
and they devoured one another, and
the giants slew the Naphil, and the
Naphil slew the Eljé, and the Eljo
mankind.’ In 7% Jub. quotes the
greater part of 85 of our text of EG.
Hence since Οὐ omits 7% 4% 5%, 6 (740, 5»
are inserted after 85) and EG® omit
portions of 7?, both texts are here de- —
fective. The three classes of giants
go back to Gen. 64,
the Ἐλιούδ = DUM WIN.
obelized ‘ begat’ (ἐτέκνωσαν) as corrupt.
ἐτέκνωσαν may be corrupt for ἔκτειναν :
ef Jub. 721 above. Or the corruption —
may have arisen in the Aramaic:
ἐτέκνωσαν = padi corrupt for ἢ) Ἴ2}2 ᾿
= ‘destroyed’.
(ὡς δέ 65).
ὡς δέ.
8. And when.
5. Blood. The eating
of blood with the Jews was a Ξ
great crime, Gen. 94 Acts 1629 Βοοῖς.
of Jubilees 7% 29. 21% 18 below
981), :
VIII, 1. Azfzél. The origin of this
word is unknown. See Hncyc. Bib. ΝΜ,
loc. Breastplates. + διδάγματα ἀγγέ-
λων G&, The metals of the earth.
So G*, E twice deals with this phrase.
First, here it gives only τὰ yer’ αὐτά,
;
E = ὥστε corrupt for
ν᾿
᾿
The γίγαντες -εἴ΄
Dia}, the Ναφηλείμ = Ὁ 58), and
I have ;
Sect. I]
Chapters VII. 1—VIII, 8 19
ornaments, and the use of antimony, and the beautifying of the
eyelids, and all kinds of costly stones, and all colouring tinctures,
2. And there arose much godlessness, and they committed forni-
cation, and they were led astray, and became corrupt in all their
ways.
3. Semjaza taught enchantments, and root-cuttings,
*Armarés the resolving of enchantments, Barfqijal (taught)
astrology, Kékabél the constellations, Ezéqéél the knowledge
- corrupt for τὰ μέταλλα, and then at the
end of the verse taulata, a transliteration
of τὰ μέταλλα, and appends τῆς γῆς.
Hence the above rendering is to be
followed. G® reads only τὰ +peydAa.
With our text cf. Tertullian, De Cultu
Fem. i.2‘ Metallorum opera nudaverunt’.
Antimony. This mineral is referred
to in the following excerpt from Tert.
De Cultu: Fem. i. 2, in which he lays
under contribution this and the preced-
ing chapter: ‘ Herbarum ingenia tra-
duxerant et incantationum vires pro-
vulgaverant et omnem curiositatem
usque ad stellarum interpretationem
designaverant, proprie et quasi pecu-
liariter feminis instrumentum istud
muliebris gloriae contulerunt, lumina
lapillorum quibus monilia variantur et
circulos ex auro quibus brachia artantur
—et illum ipsum nigrum pulverem quo
oculorum exordia producuntur’: and in
ii, 10: ‘Quodsi iidem angeli qui et
materias eiusmodi et illecebras detexe-
‘runt, auri dico et lapidum illustrium, et
operas eorum tradiderunt, et iam ipsum
callibl ph um—tinct docuerunt,
ut Enoch refert.’ Cf. Τ᾿ Reub, 55%: also
Is, 816-28 for the ornaments of women,
2. Godlessness. + ‘upon the earth’
G*. And they committed ...astray.
> Gs. 8, G® gives this verse as
follows. ‘First Azazel—the tenth of the
leaders—taught (men) to make swords
and breastplates and every kind of war-
like arms, and the metals of the earth
and the gold, how they were to work
them and make them ornaments for the
women, and the silver. And he showed
internal Ethiopic corruption.
them the art of using antimony (J.
στιβίζειν for στίλβειν) and beautifying
the face, and precious stones and
colouring tinctures. And the children
of men made (them) for themselves and
their daughters and transgressed and
led astray the holy ones.’ This last
sentence is alien to the Book of Noah,
and belongs rather to the Book of
Jubilees and the Testaments. The
latter books represent the daughters of
men as seducing the angels by their
ornaments, &c., whereas the older
books declare that such arts were
first introduced by the fallen angels,
Cf. Clem. Alex. Δ οῖοσ. Proph. (ed.
Dindorf, iii. 474) ἤδη δὲ καὶ ᾿Ενώχ
φησιν τοὺς παραβάντας ἀγγέλους διδάξαι
τοὺς ἀνθρώπους ἀστρονομίαν καὶ μαν-
τικὴν καὶ τὰς ἄλλας τέχνας. Somjaza
(GS), Ecorruptly reads Amiziras—an
Ar«
mfrés. On 6" I have suggested that this
word is corrupt, and was originally de-
rived from 73M on the ground of what
follows. His function was ἐπαοιδῶν λυτή-
ριον. An allied phrase is found in Dan.
512 MOP nw ( = λύων συνδέσμους
Theod.) ‘ the resolving of spells’, In
954 below we have ‘anathemas that
cannot be resolved’, Here the word
DWN is referred to. Barfqij€l...
Kékabél. See notes on 6". EHzéqéél
the knowledge of the clouds, E is
here very corrupt. Though it gives
Ezéqéél rightly in 6’, here it reads
‘Tamiel’, G® is also corrupt—aOyA
corrupt for Ζακιήλ, as in 6”, or ᾿Εζεκιήλ
Again ΟΝ E- have ἀστεροσκοπίαν, which,
c2
20
The Book of Enoch [Sect, I
of the clouds, (Araqiél the signs of the earth, Shamsiél the
signs of the sun), and Sarié] the course of the moon, 4, And
as men perished, they cried, and their cry went up to heaven....
IX. 1. And then Michael, Uriel, Raphael, and Gabriel looked
down from heaven and saw much blood being shed upon the
earth, and all lawlessness being wrought upon the earth.
2. And they said one to another: ‘The earth made }with-
out inhabitant cries the voice of their crying} up to the gates of
heaven, 8. "And now to you, the holy ones of heaven", the
souls of men make their suit, saying, “ Bring our cause before
the Most High”? 4. And they said to the Lord of the ages :
‘Lord of lords, God of gods, King of kings (and God of the
ages), the throne of Thy glory (standeth) unto all the generations
of the ages, and Thy name holy and glorious and blessed unto all
the ages! 5. Thou hast made all things, and power over
all things hast Thou: and all things are naked and open in Thy
as I have already pointed out in 6’( which
see), is corrupt for ἀεροσκοπίαν (so G*),
{Araqiél , , . sun) supplied from G*,
save that for 6 τρίτος and 6 ἕβδομος I
have given the names these numbers
represent. Sariél, E = Esdréél cor-
rupt: G® Σεριή(λ). See note on 67 on
this word. 4. And (Ε 6"). G*?
reads τότε, Ge οὖ. They cried, and
their cry went up to heaven (E) =
ἐβόησαν καὶ ἀνέβη ἡ βοὴ αὐτῶν eis τὸν
οὐρανόν. G* om, ἐβόησαν καί, G*?
reads ἐβόησαν εἰς τὸν οὐρανόν. Our
text, therefore, may be a conflation of
these two readings: yet οἵ. 91, To
heaven, + ‘saying, Bring our cause
before the Most High and our destruc-
tion before the Great Glory, before the
Lord of all the lords in greatness’ G*?.
Cf. 651, This fragment most probably
preserves part of the original text : cf.
92,8, The cry of men is not inarticulate,
but a prayer for justice,
IX. 1. And then (E). G® ‘then’,
+ ‘the four great archangels hearing’
G*1,2, Michael, &c. See 40? note on
- the four archangels, Looked down
from heaven = ΣΦ IPN, An
echo of Ps. 142. 2. The earth }made
without inhabitant... heaven (E),
G® reads ‘the voice of them that cry
upon the earth to the gates of heaven’.
651» 3 omit. On ‘made withoutinhabi-
tant’ οἵ, 672 845 T, Naph, 35, 8, On
the intercession of angelssee ver. 10 note,
and my note on T, Ley. 35, where the
chief passages on this subject from
200 B.c. to 100 A.D. are dealt with,
And now ... heaven (E), Lost in
G*1,2throughhmt. Holy ones. See
12note. Most High. See 995 note,
4, Lord of the ages (61). > G*?*,
E = κυρίῳ τῶν BaoiAéav, where τ. βασι-
λέων = ΝΛ corrupt for sendy =
τῶν αἰώνων. Lord of lords, God
of gods. So in Deut. 1017, The prayer
of the angels is fuller in G*, and still
more in 84% 8 Of kings (E 6" "» 3),
G® reads τῶν αἰώνων = ον corrupt
for 251. (God of the ages.) Re-
stored from G*1,2, In G*? ἀνθρώπων,
i.e. avmwy is corrupt for αἰώνων. 5.
Power over all things (EG*). (δ
Sect. 1] Chapters VIII, 4—IX. 10 21
sight, and all things Thou seest, and nothing can hide itself
from Thee. 6. Thou seest what Azizél hath done, who hath
taught all unrighteousness on earth and revealed the eternal
secrets which were (preserved) in heaven, which men were
striving to learn: 7. And Semjaizi, to whom Thou hast
given authority to bear rule over his associates. 8. And they
have gone to the daughters of men upon the earth, and have
_ slept with the women, and have defiled themselves, and revealed
to them all kinds of sins. 9. And the women have borne
giants, and the whole earth has thereby been filled with blood
and unrighteousness. 10. And now, behold, the souls of those
who have died are crying and making their suit to the gates of
heaven, and their lamentations have ascended: and cannot cease
= ‘all power’, And nothing can
hide itself from Thee. 6. Thou
seest. LostinG®throughhmt.. 6,
Revealed the eternal secrets which
were...learn. So Ge! with the cor-
rection of ἔγνωσαν into γνῶναι (cf. GS
εἰδέναι) ; for it is untranslatable as it
stands, E is very corrupt : ‘the eternal
secrets which are wrought in the
heaven mankind knows’ (q). But
G** show that ’élla jetgabara should be
emended into “élla jetgébart (=4
ἐπιτηδεύουσιν) and transposed after ‘in
the heaven’, Next ’a’émara (4) (=
ἔγνω) should be emended into ’a’émré
= γνῶναι or εἰδέι αι. Thus E agrees
with G® when ἔγνωσαν in the latter is
corrected as above suggested. G* =
‘revealed to the world the things that
are (preserved) in heaven. And the
children of men are practising his
(Azazel’s) practices in order to know
the mysteries’, 7. ( And.) Supplied
from G&. 8, 9. Cf. Justin, Apol. ii.
5 Οἱ δὲ ἄγγελοι---γυναικῶν pigeow ἡττή-
θησαν καὶ παῖδας ἐτέκνωσαν, οἵ εἰσιν οἱ
λεγόμενοι δαίμονες ----καὶ εἰς ἀνθρώπους
φόνους, πολέμους, μοιχείας---- καὶ πᾶσαν κα-
κίαν ἔσπειραν. 8. Withthe women.
Here E = μετ᾽ αὐτῶν μετὰ τῶν θηλειῶν
—the literal rendering of an Aramaic
idiom = N'Y) DY ΠΝ = ‘with the
women’, Οὐ not understanding this
idiom divided the phrase into two parts,
and connected them with different verbs
συνεκοιμήθησαν per’ αὐτῶν καὶ ἐν ταῖς
θηλείαις ἐμιάνθησαν. G* omitted the
latter half of the phrase and read αὐταῖς
after συνεκοιμήθησαν. All kinds of
sins. + ‘and have taught them to make
hate-producing charms’ (GS), But as
_Martin suggests μίσητρα is possibly
corrupt for μισητίαν. Hence ‘ taught
them to practise lewdness’. 9.
Giants. G® reads τιτᾶνας, GS γίγαντας.
10-11. The intercession of the angels
on man’s behalf, which appears in this
chapter and is found also in 15? 406
472 998, 16 1041, is an O.T. doctrine ;
ef. Job 5! 337% Zech. 11%. It was
evidently a popular doctrine. Cf.
Tobit 1212 Ἐγὼ προσήγαγον τὸ μνη-
μόσυνον τῆς προσευχῆς ὑμῶν ἐνώπιον
τοῦ ἁγίου (contrast Acts 102);
also 1215 ἐγῴ εἰμι Ῥαφαὴλ εἷς ἐκ
τῶν ἑπτὰ ἁγίων ἀγγέλων of προσ-
αναφέρουσι τὰς προσευχὰς τῶν ἁγίων :
Rev. 88, Test. Levi 35: also 5% 7
ἐγώ εἶμι ὃ ἄγγελος ὃ παραιτούμενος τὸ
γένος Ἰσραήλ, 10. Cease, EG*
22 The Book of Enoch [Sect. I
because of the lawless deeds which are wrought on the earth,
11, And Thou knowest all things before they come to pass, and
Thou seest these things and Thou dost suffer them, and Thou
dost not say to us what we are to do to them in regard to these,’
X. 1. Then said the Most High, the Holy and Great One
spake, and sent Uriel to the son of Lamech, and said to him:
2. ‘(Go to Noah and) tell him in my name “ Hide thyself! ”, and
reveal to him the end that is approaching: that the whole earth
will be destroyed, and a deluge is about to come upon the whole
earth, and will destroy all that is on it. 3. And now instruct
him that he may escape and his seed may be preserved for all the
generations of the world.’
read - ἐξελθεῖν = pad corrupt for
spend = ‘cease’. The lamentations
must keep ascending to heaven with-
out ceasing because of the deeds of
violence on earth. 11, Seest (685).
E ‘knowest’. Dost suffer them
(6.55). E = τὰ eis αὐτούς corrupt for
ἐᾷς αὐτούς.
X. 1. Said. SoG, E.om. The
Holy and Great One (E). G® ‘And
the Great Holy One’. Uriel (G‘).
G® Ἰστραήλ. E is corrupt. 2.
{Go to Noah and.) Restored from
Οὐ πορεύου πρὸς τὸν Νῶε καί, This
phrase belonged to the original, though
already lost in the archetype of E. It
belongs to the original, for each new
command issued to the angels begins
with the word ‘go’, Cf. G§104,% 1
8. And now (E). G® ‘and’. >G*.
G* is here much fuller: ‘ Instruct the
righteous (man) what he is to do,
(even) the son of Lamech, and he will
preserve his soul unto life and escape
through the world, and from him will
be planted a plant, and it will be
established throughout all the genera-
tions of the world.” Of the world.
n, GS, > E-n. 4. Azazel is pun-
ished in a place by himself, In his
case as in that of his followers the
place of punishment is in the valleys
4. And again the Lord said to
of the earth ix the Noah sections of
the book, but in the genuine Enoch
beyond the earth. Azazel as the
chief offender and leader is first pun-
ished. The preliminary punishment of
Azazel is described in vy. 4, 5: the
final one in ver, 6. Azazel was con-
ceived as chained in the wilderness
into which the scapegoat was led. The
Jerusalem Targum (Ps. J onathan) on
Leviticus says that the goat was sent
to die in a hard and rough place in the
wilderness of jagged rocks, i.e. Beth
Chaduda. The passage in Ps. Jon.
on Lev. 1632 is as follows: WO
ΝΠ pst sat qand,, Ἴ22 ἭΔ
NTS ΠΡ NI NO|A... MIAN.
ND DY ΣΕΥ PD" Py KDI
WIT MI, «And they will send it
by the hand of a man... that it may
go into the precipitous desert, which
is Beth Chadure . . . and the man will
send the goat into the precipitous
wilderness, and. the goat will ascend
the mountains of Beth Chadure.’ In
the Mishna (Joma 6%) we find this
word written ἡ ΠῚ ‘Chadidé’, This
Beth Chaduda was three miles (Joma
68), or according to another account,
‘twelve miles from Jerusalem. This is
clearly the Dudael mentioned in this
Sect. 1] Chapters IX. 11—X,. 9 23
Raphael; ‘ Bind Azizél hand and foot, and cast him into the
darkness: and make an opening in the desert, which is in Didaél,
and east him therein. 5. And place upon him rough and
jagged rocks, and cover him with darkness, and let him abide
there for ever, and cover his face that he may not see light.
6. And on the day of the great judgement he shall be cast
into the fire. 7. And heal the earth which the angels have
_ corrupted, and proclaim the healing of the earth, that they may
heal the plague, and that all the children of men may not perish
through all the secret things that the Watchers have disclosed
and have taught their sons.
8. And the whole earth has
been corrupted through the works that were taught by Azdzél:
to him ascribe all sin.’
verse, and it is thus a definite locality
in the neighbourhood of Jerusalem.
See Geiger in the Jiidische Zeitschrift
SF. Wissenschaft und Leben 1864, pp.196-
204. Cf. Lev. 1010,,2,.. Again the
Lord (E).>G*, To Raphael. +
‘go Raphael and’ (65). Οἱ" is probably
right here. 5. Place upon him.
The Greek gives ὑπόθες αὐτῷ, but this
is probably a slip for ἐπίθες αὐτῷ. Cf. 545,
Forever. Like εἰς τὸν αἰῶνα, of which
the Ethiopic text is an exact rendering,
this phrase has no definite meaning in
itself. It may denote according to the
context an unending period: or a period
of seventy generations, as here; cf.
ver. 12; or a period of five hundred
years, as in ver, 10. 6. Day of the
great judgement. So G*® E reads
‘great day of judgement’. See 45?
(note). This judgement inaugurates
the final punishment of the angels.
The fire: see 1811.19 217-10, 7.
The command given to Raphael is
such as his name suggests from N57
‘to heal’. Cf. Tob. 3171214. Heal
the earth (EGS). Οδ ‘ the earth shall
-be healed’, Healing of the earth
(EG®). G* ‘healing of the plague’.
They may heal the plague (G®*).
9. And to Gabriel said the Lord:
E (i.e. ginw) ‘one may heal the earth’.
The rest of the MSS. of E =‘I may
heal’, ἄς. We should observe here
that in these two clauses E has both
times medr = γῆ, G* has both times
πληγή, and (δ has first γῇ and then
πληγή. Two explanations are possible.
Either πληγή was original in both
cases, and G® represents the first stage
in the corruption and E the second.
Or the variations in G arose from two
possible renderings of NYIN, which
" punctuated as NTS = γῆ and as RYN
--Ἠ πληγῆ. Have disclosed. EG#*
have here ἐπάταξαν = SN corrupt for
\W2S = εἶπον which we find in 6".
Cf. ἐμηνύσατε in 168, For an analogous
corruption see 2 Chron. 2210, Bouriant’s
conjecture—éméracay—which I furmerly
followed is impossible. 8, All sin
is here ascribed to the fallen angels.
The works that were taught (G58
τοῖς ἔργοις τῆς διδασκαλίας). ἘΠ ‘the
teaching of the works’. 9, 10. The
destruction of the giants through
Gabriel. The account here is followed
closely by the Book of Jubilees 5°",
The giants slay each other inthe presence
of their parents; cf. 14°. The latter
are then bound in the abysses of the
24 The Book of Enoch [Sect. I
‘Proceed against the bastards and the reprobates, and against
the children of fornication: and destroy [the children of fornica-
tion and] the children of the Watchers from amongst men: [and
cause them to go forth]: send them one against the other that
they may destroy each other in battle: for length of days shall
they not have. 10. And no request that they (i.e. their
fathers) make of thee shall be granted unto their fathers on
their behalf; for they hope to live an eternal life, and that each
one of them will live five hundred. years.’ 11. And the Lord
said unto Michael: ‘Go, bind Semjizi and his associates who
have united themselves with women so as to have defiled them-
selves with them in all their uncleanness. 12. And, when
their sons have slain one another, and they have seen the
destruction of their beloved ones, bind them fast for seventy
generations in the valleys of the earth, till the day of their
earth, and their power of hurting the
earth is at an end; cf. 145. But this
is not so with the spirits of the giants.
They enjoy an impunity in wrong-doing
till the final judgement: see 15'-16!.
9. [The children of fornication
and.|>G*. This is a dittograph
from the preceding clause in E. It is
against the context also. ‘The children
of the Watchers’ is sufficient: this
phrase includes the three classes in the
preceding clause. [And cause them
to go forth.] A duplicate rendering
in E of πέμψον. One against the
other (Ε 65). >G*. That they may
destroy each other in battle (E).
This is not a paraphrastic rendering of
GE ἐν πολέμῳ, since GS has ἐν πολέμῳ καὶ
ἐν ἀπωλείᾳ. The original was probably
ἘΠ AIP = ‘a deadly war’ or ‘a war of
extermination’. Cf. Jub. 5°. 10. An
eternal life =.500 years. Touching
the prayer of the angels cf. 126 134-6
147, 11. The Lord (E). > 685,
Bind (i.e. djcovG*). G®E read δήλω-
σον, a corruption native to G%; for the
original acc. μιγέντας remains un-
changed, though of course δήλωσον
would require μιγεῖσι. United
themselves . .. defiled them-
selves with them. Quoted verbally
in Jub, 433, 12. Their sons. So
G® οἱ viot αὐτῶν. E reads ‘all these
sons’, but kuelli = ‘all’ is an in-
ternal corruption for ’élli = of - here.
Slain one another. Cf. 1256 146
Jub. ὅν... Valleys (νάπας G*). E
reads ‘hills’. νάπαι is used as a render-
ing of ΠΝ in Is. 4012 Ezek. 6%, This
fact and the influence of the Greek
myth of the Titans may explain how
the Ethiopic translator attached this
meaning to +t. That νάπαι means
valleys in this passage is beyond the
possibility of doubt. In 674 "41: this
valley (not valleys) in which the fallen
angels are cast is dealt with at length,
Jub. 5!°, which is here dependent on
our text, writes: ‘After this they were
bound in the depths of the earth for
ever until the day of the great con- |
demnation.’ This verse is referred to
by St. Jude 6: ἀγγέλους τε τοὺς μὴ
τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπο-
λιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν
μεγάλης ἡμέρας... ὑπὸ ζόφον τετήρηκεν.
Sect. 1] Chapter X. 10-18 25
judgement and of their consummation, till the judgement that
is for ever and ever is consummated. 13. In those days they
shall be led off to the abyss of fire: (and) to the torment and
the prison in which they shall be confined for ever. 14. And
whosoever shall be condemned and destroyed will from thence-
forth be bound together with them to the end of all genera-
tions. 15, And destroy all the spirits of the reprobate and the
_ children of the Watchers, because they have wronged mankind.
16. Destroy all wrong from the face of the earth and let every
evil work come to an end: and let the plant of righteousness
and truth appear: ‘and it shall prove a blessing: the works of
righteousness and truth’ shall be planted in truth and joy for
evermore.
17. And then shall all the righteous escape,
And shall live till they beget thousands of children,
And all the days of their youth and their old age shall they
complete in peace.
18. And then shall the whole earth be tilled in righteousness,
13. The final place of punishment for
the angels as for Azazel, 10°, Abyss
of fire. This is the λίμνη τοῦ πυρός
of Rev. 2010, 14-15 which was pre-
pared for the devil and his angels,
Matt. 25*!, as here 10% 13. Cf. 1811: 19
217-10 90%. . In which they (E).
Ἐπ reads ‘and they’. The absence
of the relative here in Eg is due to an
- Ethiopic idiom. 14. See192. Con-
demned (G*). G®E read κατακαυσθῇ
corrupt for κατακριθῇ. All genera-
tions (E). Οδ ‘the generation’, αὐ
‘ their generation’. 15. The writer
is still describing the duties of Gabriel,
i.e. the destruction of the giants and
the imprisonment of the fallen Watchers,
as we see from 10% 1°, This verse is
therefore out of place. Possibly it
belongs after 10! Thus 10!-° refers
to Uriel, 104-8 to Raphael, 10° 1% 15 to
Gabriel, and 104-2 to Michael. And1°
(E).>G%. 16. Plant of righteous-
ness, i.e. Israel. Israel springs from
a seed that ‘is sown’ by God, 62°:
hencé it is established as ‘a plant of
the seed for ever’, 84°, is called ‘the
plant of uprightness’, 982, ‘the plant
of righteousness’, 935, ‘the eternal
_ plant of righteousness’, 931°, and finally
‘ the plant of righteous judgement’, 93°.
Righteousness and truth. After
these words (δ omits through hmt. καὶ
ἔσται εὐλογία" τὰ ἔργα τῆς δικαιοσύνης
καὶ τῆς ἀληθείας, which are preserved
by E. 17. The writer has here
gone over wholly to a description of
the Messianic times. The picture is
a very sensuous one. ‘Their old age:
cf, 25% 4 (note). Here G*E have τὰ
-caBBatra αὐτῶν = finnay in which the
word is wrongly vocalized for finnay
= τὸ γῆρας αὐτῶν. The error could
also be explained in Hebrew. See
Wellhausen, Skizzen, vi. 241, 260.
18, 19. The future is depicted after
Ο. T. prophecy. Cf. Amos 915,19 Hos.
222, 38 Jer, 315 Is, 25° Ezek. 2830 3.4%, 27,
26 The Book of Enoch [Sect. 1
and shall all be planted with trees and be full of blessing,
19. And all desirable trees shall be planted on it, and they shall
plant vines on it: and the vine which they plant thereon shall
yield wine in abundance, and as for all the seed which is sown
thereon each measure (of it) shall bear a thousand, and each
measure of olives shall yield ten presses of oil, 90. And cleanse
thou the earth from all oppression, and from all unrighteousness,
and from all sin, and from all godlessness: and all the unclean-
ness that is wrought upon the earth destroy from off the earth.
21. ‘And all the children of men shall become righteous’, and all
nations shall offer adoration and shall praise Me, and all shall
worship Me. 22. And the earth shall be cleansed from all
defilement, and from all sin, and from all punishment, and from
all torment, and I will never again send (them) upon it from
generation to generation and for ever.
XI. 1, And in those days I will open the store chambers of
blessing which are in the heaven, so as to send them down ‘upon
the earth' over the work and labour of the children of men.
2. And truth and peace shall be associated together throughout
all the “— of the world and throughout all the —
of men.’
18. Shall all be planted with trees
(E). G®‘and a tree shall be planted
init’, Is this ‘the plant of righteous-
ness’ of v.16? The sequel, however,
points to the former. The ‘all’ in E,
i.e. kuélantaéha, may be corrupt for
bala‘éléha = ἐν αὐτῇ (G8). 19. And
all... be planted (E}. Gis corrupt:
‘and all the trees of the earth shall
rejoice, shall be planted’ (τῆς γῆς
ἀγαλλιάσονται φυτευθήσεται. Wine
in abundance (E). G® ‘pitchers of
wine’. As for ail the seed...
presses of oil (E = πᾶς ὁ
σπαρεὶς ἐν αὐτῇ ἕκαστον μέτρον ποιήσει
χιλιάδας καὶ ἕκαστον μέτρον ἐλαίας κτλ...
Οδ is corrupt and defective: χιλιάδας
καὶ σπόρου ποιήσει καθ᾽ ἕκαστον μέτρον
ἐλαίας. Each measure shall bear,
ἃς, Cf. the chiliastic expectations in
σπόρος 6
2 Bar. 295 and Iren. adv. Haer. v. 33,
and contrast Is. 519, 20. Oppres-
sion (E). G® ‘impurity’. All 4° (BE).
>G®. From off the earth. 21.
And all the children of men shall
become righteous (E).>G%. ‘The
conversion of the Gentiles. Cf, 905°
(note) 9114, 22. The earth (E).
(δ ‘all the earth’. From all 4° (E),
>G*%. Upon it (ΒΕ). G* ‘upon
them’.
-XI. 1. This chapter concludes an
account of the Messianic kingdom.
Cf. Deut. 281, Upon the earth (E).
> G*. 2. Cf. 8519 Is. 3217, Truth
and peace shall be associated to-
gether (so GE save that E reads
‘peace andtruth’), Cf, Ps. 854. Of
men (G®), E = αἰώνων, a corruption
of ἀανπων = ἀνθρώπων.
Sect. 1]
Chapters Χ. 19-—XII. 1
27
XII-XVI. Dream Vision of Enoch: his intercession for Azdzél
and the fallen Angels: and his announcement to them of their
Jirst and final doom.
XII. 1. Before these things Enoch was hidden, and no one of
the children of men knew where he was hidden, and where he
XII-XVI. Vision of Enoch, in
which he intercedes on behalf of
- Azazel and the Watchers. The pro-
nouncement of their doom by God,
which Enoch announces to them. The
vision or rather visions are preserved
only in a fragmentary condition, and
not in their original order—a fact which
is in part due to our editor, as we shall
find elsewhere, as in chapters 78-80
and 91-94. The doom pronounced on
Azazel and the fallen angels in 10 has
not yet been executed; for Enoch is
asked to intercede on their behalf.
The order of the original visions was
as follows: Enoch was asked to inter-
cede for Azazel. This Section is lost,
but its presence in the original
vision is implied in 13!-*, in which
he announces the result of his mission
on Azazel’s behalf and pronounces
his doom. Next the Watchers be-
sought kim to intercede on their
behalf, 188 128 184-7. Enoch has a
fresh vision, 13°, When he awakes
from it he proceeds to the Watchers
and recounts it to them, 159: The
vision is related at length, and all that
God said relating to the Watchers, their
original condition, their sin and their
doom, 142-167, Finally, the section
closes with the message of doom which
Enoch is bidden to take to the Watchers,
16-4. But this message appears in
a duplicate form in 1246, The latter
is more original since it reflects the
discourse of God to Enoch in his vision.
This repetition is thoroughly Semitic.
I will here write out 1246, printing the
words which are based on 145-103 in
behalf of the fallen angels.
black type. 124 εἰπὲ rots ἐγρηγόροις
τοῦ οὐρανοῦ (14°) οἵτινες, ἀπολιπόντες
τὸν οὐρανὸν τὸν ὑψηλόν, τὸ ἁγίασμα
τῆς στάσεως τοῦ αἰῶνος, μετὰ τῶν
γυναικῶν ἐμιάνθησαν, καὶ ὥσπερ οἱ υἱοὶ
τῆς γῆ ποιοῦσιν, οὕτως καὶ αὐτοὶ
ποιοῦσιν, καὶ ἔλαβον ἑαυτοῖς γυναῖκας
(158): ἀφανισμὸν μέγαν Τ᾿ κατηφανίσατετ'
τὴν γῆν. ὅ. καὶ οὐκ ἔσται ὑμῖν εἰρήνη
οὔτε ἄφεσις (164). 6. καὶ περὶ ὧν
χαίρουσιν τῶν υἱῶν αὐτῶν, τὸν φόνον
τῶν ἀγαπητῶν αὐτῶν ὄψονται (14°
1013), καὶ ἐπὶ τῇ ἀπωλείᾳ τῶν υἱῶν αὐτῶν
στενάξουσιν καὶ δεηθήσονται (1019), εἰς
τὸν αἰῶνα, καὶ οὐκ ἔσται αὐτοῖς εἰς
ἔλεον καὶ εἰρήνην (164). The original
order therefore of this section was, so
far as the present fragmentary text
goes: 141... 13!-? 188 128 134-10 142-
162 124-6 || 168-4, 12!-? is an editorial
introduction. It is remarkable that
whereas the angels intercede in the
τ Noah section on behalf of man, in this
Enoch section a man intercedes on
In the
Noah fragment (687-%) the angels are
troubled over the doom of the Watchers,
but they are afraid to approach God on
their behalf.
XII, 1-2. An introduction from
the final editor. See preceding note.
1. Before these things, i.e. before the
intercession of the angels on behalf of
mankind and God’s judgement on the
watchers, 9-10. Was hidden (E).
Gé ‘ was taken "--- ἐλήμφθη. This is the
Ethiopic way of rendering μετέθηκεν
(= Mp) in Gen, 5%: of. 715 in our
text, It is possible that the editor
intends the reader to understand that
28 The Book of Enoch [Sect. I
abode, and what had become of him. 9. And his activities had
to do with the Watchers, and his days were with the holy ones.
3. And I Enoch was blessing the Lord of majesty and the
King of the ages, and lo! the Watchers called me—Enoch the
scribe—and said tome: 4. ‘Enoch, thou scribe of righteous-
ness, go, {declare} to the Watchers of the heaven who have left
the high heaven, the holy eternal place, and have defiled them-
selves with women, and have done as the children of earth do,
and have taken unto themselves wives: “Ye have wrought
Enoch at this date had already been
translated; but, if so, this was not the
meaning of the vision he has incor-
porated ; for Enoch is still living : his
final translation from earth has not yet
fallen out; for as a man he writes the
petition for the angels, 13°: receives
a vision in sleep and is transported in
spirit unto heaven, 14°; speaks with
a tongue of flesh, 14?: and is terrified,
like a mortal man, at the presence of
God, 14%. Furthermore, the next
verse (12%) was apparently before the
author of Jub. 4%, who states that
Enoch spent six jubilees of years (i.e.
294) with the angels, being instructed
in the things of heaven and earth, and
that afterwards he was taken from
amongst the children of men. 2.
His activities. Here E reads ‘all his
activities’, but kuéllQ = ‘all’ is a cor-
ruption of ᾿δ|1Π -- τά as frequently.
For ‘his’ G® corruptly reads ‘ their’,
His days. E corruptly prefixes ‘in’.
8. This verse, which contains the
request of the Watchers that Enoch
should intercede for them, should be
read after 138, See note on xii-xvi.
Of majesty (68). So E (i.e. g8) by
changing the vocalization of one letter.
Otherwise E = ‘great’, ‘majestic’.
King of the ages. This title occurs
also in G® 94, where however it is
corrupt. Watchers. + ‘of the Holy
Great One’, G&. The scribe: cf.
921, Enoch is further called ‘ the scribe
of righteousness’, 124 161, because he
is himself a righteous man, 15! 7144-16,
and declares the righteous judgement
that is coming, 1310. 141, 8 81° 821, &e.
The idea of a heavenly ‘scribe’ is
derived in the main from the Baby-
lonian Nabi, He is the man (in Ezek,
92 94°) clad in linen with writer’s ink-
horn by his side. He is accompanied
by six other men. These go back to
the seven gods of the planets. In later
Jewish writings this office is fulfilled
by Michael in 1 Enoch 89% 544’, by
Enoch in 1 Enoch 12% 8% 15! 921, and
by Vretil, an archangel, in 2 Enoch
22%4- The same function was dis-
charged in the ancient Egyptian religion
by the god Thoth. See Zimmern in
K.A.TS 404 sqq. 4-6. These
verses form in reality the close of the
Section chs. 2-16. See introduction to _
4. Declare
Cf.
this section, p. 27.
(E). Read with G® ‘and say’.
164, where ‘say’ is preserve] in the —
duplicate account. Have left, &e.
Cf. 15%, which contains most of this
verse, ἀπολιπόντες is used in the same
connexion in Jude 6, The holy
eternal place (E). All MSS. but g
insert ‘and’ before ‘eternal’. G® ‘the
holiness of the eternal place’. Ye
have wrought (65). This is better
than E = ‘and they have wrought’.
These words begin God’s message to
the Watchers. This reading is supported
by the fact that both in G® and E the
ΕΝ μῶν ee
Sect. T] Chapters XIT, 2—XIII. 6 29
great destruction on the earth: 5. And ye shall have no peace
nor forgiveness of sin: and inasmuch as they? delight them-
selves in } their} children, 6. The murder of } their} beloved
ones shall +they} see, and over the destruction of +} theirt
children shall Ὁ they} lament, and shall make supplication unto
eternity, but mercy and peace shall ye not attain.” ”
XIII. 1. And Enoch went and said: ‘ Azizél, thou shalt have
no peace; a severe sentence has gone forth against thee to put
thee in bonds: 2. And thou shalt not have toleration nor
frequest} granted to thee, because of the unrighteousness which
thou hast taught, and because of all the works of godlessness
and unrighteousness and sin which thou hast shown to men.’
3. Then I went and spoke to them all together, and they were
all afraid, and fear and trembling seized them, 4, And they
besought me to draw up a petition for them that they might
find forgiveness, and to read their petition in the presence of the
Lord of heaven. 5, For from thenceforward they could not
speak (with Him) nor lift up their eyes to heaven for shame of
their sins for which they had been condemned.
next verse, which is clearly part of the
message, begins with ‘and’, and there-
fore presupposes something preceding.
5. And ye shall (65). E read ‘ and
they shall’. No peace. Cf. 54 164,
Forgiveness. Contrast 5°, They
delight. For ‘they’ and ‘their’,
obelized in this clause and the follow-
ing verse, read ‘ye’ and ‘your’,
6. Cf, 146 10% 12,
XIII. 1-2. Message of doom to
Azazel. This should have -been pre-
ceded by an account of Enoch’s inter-
cession to God for Azazel and the divine
reply, but these are lost, See intro-
ductory note, p.27. Went and said
(E). G® reads εἶπεν πορεύου. Perhaps
the two forms already existed in the
Aramaic —548% “WON (so G2) and
“1O8) Sis (E)—the corrupt form in the
text and the true in the margiu, and
6. Then
being reproduced in the archetype of
GE, were followed respectively by G*
and the Greek archetype of E. Thou
shalt have no peace. Cf. 164 54,
In bonds. Cf. 104, 2, Tolera-
tion (G& ἀνοχή). E ‘relaxation’,
‘quiet’. Request (G?E). Here
ἐρώτησις seems corrupt. We should
expect at least ‘thy request’. Perhaps
xox (= €pwrnois) was corrupt for
δον = ‘rest’, 8. Together (E),
>G*f anda. Fear and trembling
(Ε). » GS. Cf. 15, 4, Read (G&
ἀναγνῶ). E = dvdyw,‘takeup, δ.
Cf. the Apology of Athenagoras : xxv. 1
οὗτοι of ἄγγελοι of ἐκπεσόντες THY οὐρανῶν
... οὐκέτι εἰς τὰ ὑπερουράνια ὑπερκύψαι
δυνάμενοι. Of their sins for which
they had been condemned (KE). (δ
‘of those things in regard to which
they had sinned and been condemned’
30
The Book of Enoch [Sect. 1
I wrote out their petition, and the prayer tin regard to their
spirits ‘and their deeds individually and in regard to their requests
(περὶ ὧν ἡμαρτήκεισαν καὶ κατεκρίθησαν).
6. Spirits. + And their deeds individu-
ally (E), [And.] Though in G*E,
it should be bracketed. The passage
+in regard to their spirits. . . length +
is clearly corrupt. First of all ‘length’
is corrupt. μακρότης stands in G® and
niihat in E is an exact rendering of it,
and cannot in any case mean ‘patientia’
—the meaning assigned in this solitary
case to it in Dillmann’s Lexicon. The
Ethiopic can only = μακρότης. From
the conjunction of the words ἄφεσις καὶ
μακρότης (GE) it is clear that μακρότης
here represents NMDSN, and that after
it there stood originally either ND"
or NM : in the former case we should
have the familiar phrase ‘length of
days’ (Heb. DD JN): in the latter
‘forbearance’ (Heb. D'DN JIS), Which
of these two restorations is right we can-
not decide before a study of the context.
Does the phrase μακρότης... refer to
the Watchers or to their children? If
to the Watchers, then obviously the
phrase must mean ‘ forbearance’, since
they could not supplicate for ‘length
of days’ ‘on behalf of their spirits’.
That ‘forgiveness’ (ἄφεσις) refers to
the Watchers is clear from 125 185. If
then ‘ forgiveness and forbearance’ have
to do with the Watchers only, then the
clause in E, ‘and their works individu-
ally and,’ as well as the καί in G® before
περὶ ὧν must be excised. We should
then have ‘in regard to their spirits in
regard to which they besought forgive-
ness and forbearance’, But this is
not satisfactory. The Watchers were
deeply concerned for their children
(ef. 125 1013 14° where they are called
τῶν ἀγαπητῶν αὐτῶν) (cf. 1012), and
prayed earnestly on their behalf, 125,
and hoped that they would live each
500 years, 10% Hence it is highly
improbable that there should be here
no mention of their sons but only of
themselves. Now if originally there
had been a reference in this passage
to the sons of the Watchers, the phrase
behind μακρότης would probably refer
to them as the word ἄφεσις referred to
the Watchers themselves, as we have ,
seen above. And that there was such
a double request—for themselves and
for their children—is shown by 147.
Hence we should read here μακρότης
ἡμερῶν, The Watchers prayed that
their sons might have ‘length of days’.
If we turn to 10° we shall actually find
this phrase where God declares regard-
ing the sons of the Watchers: μακρότης
γὰρ ἡμερῶν οὐκ ἔστιν αὐτῶν. The con-
cluding clause therefore should run:
‘in regard to whom they besought
forgiveness and length of days.’ In
the words preceding this clause, there-
fore, we should find a reference to the
Watchers themselves and to their sons.
The reference to the former must lie
in ‘in regard to their (i.e. their own)
spirits’, Possibly τῶν πνευμάτων αὐτῶν
is an inaccurate rendering of PT°NW5J
= ‘themselves’, Hence ‘in regard to
themselves’, But in G® there is no
trace of a phrase referring to their
sons. Some trace of this lost phrase
may survive—in fact does survive
—in E, which, translated word for
word = καὶ ἑκάστου ἔργου αὐτῶν.
Possibly this may be a corruption of
τῶν ἑκάστου ἀγαπητῶν, Or E may be
corrupt for ba’énta wélidéma = περὲ
τῶν υἱῶν αὐτῶν. In any case (cf. 147)
there was here a reference to the sous 3
of the Watchers. Hence the passage
is probably to be read as follows: ‘in
regard to themselves and the beloved
ones of each and in regard to their
requests that they should have forgive-
ness and length (of days). Irenaeus
iv. 16, 2 (Stieren’s ed.) refers to this —
Ce es
91
that they should have forgiveness and lengtht. 7. And I
went off and sat down at the waters of Dan, in the land of Dan,
to the south of the west of Hermon: I read their petition till
I fell asleep. 8. And behold a dream came to me, and visions
fell down upon me, and I saw visions of chastisement, ‘and
a voice came bidding (me)! to tell it to the sons of heaven, and
reprimand them. 9. And when I awaked, I came unto them,
and they were all sitting gathered together, weeping: in ’Abels-
jail, which is between Lebanon and Sénésér, with their faces
covered, 10. And I recounted before them all the visions
which I had seen in sleep, and I began to speak the words of
righteousness,.and to reprimand the heavenly Watchers.
XIV. 1. The book of the words of righteousness, and of the
reprimand of the eternal Watchers in accordance with the com-
mand of the Holy Great One in that vision. 2. I saw in my
sleep what I will now say with a tongue of flesh and with the
breath of my mouth: which the Great One has given to men to
Sect. 1] Chapters XIII. 7—XIV. 2
passage: ‘Enoch...cum esset homo, in the original. The angels were
legatione ad angelos fungebatur et
translatus est et conservatur usque
nunc testis iudicii Dei, quoniam angeli
quidam transgressi deciderunt in terram
in iudicium,’ 7. Waters of Dan.
This river is one of the tributaries
of the Jordan, and is called ‘the
little Jordan’ in Jos. Ant. v. 3. 1;
viii, 8. 4. This place—from j' ‘to
judge ’"—is chosen because its name is
significant of the subject the writer
is dealing with, i.e. the judgement of
the angels. South of the west of
Hermon. (δ reads ‘ south of Hermon
of the west’, I read. gmgq prefix
‘and’, 8. To tell... and re-
primand (E), G® = ‘Tell... torepri-
mand’. Sons of heaven. See 6? note.
9. ’Abelsjail is probably a corruption
of ᾿Αβειλήνη, a town in the Antilibanus,
which could be loosely described as
lying between. Lebanon and Senir, i.e.
Hermon. There was a play of words
mourning (53x) in Abilene (porary,
Sénésér, i. 6. Senir, a name of Hermon
(Deut. 3°) or a part of it, Cant. 4°,
10. Before them, G® transposes before
‘and’. | Recounted (ἀνήγγειλα GS).
“E = ‘spake’, And to reprimand
(E). G® =‘reprimanding’. In 1 Cor.
6° St. Paul speaks of Christians as
having hereafter to judge the angels.
XIV. 1. This verse gives the title
of the section 12-16, On the original
order see note on p. 27. The book
of the words. So qG* In q the
demonstrative, i.e. the article, has been
prefixed to the word ‘book’. The
other MSS. of E =‘ this book is the
word’, Holy Great One (65). E
* Holy and Great One’. XIV. 2—
XVI. 2. The Vision. 2. And with
the breath of my mouth. So (ἀξ, cave
that it omits ‘and’. E differs, but by
a slight emendation in accordance with
G® and 84! we arrive at this reading.
32 The Book of Enoch [Sect I
converse therewith and understand with the heart. 3. As He
has created and given "to man the power of understanding the
word of wisdom, so hath He created me also and given” me the
power of reprimanding the Watchers, the children of heaven,
4, 1 wrote out your petition, and in my vision it appeared thus,
that your petition will not be granted unto you "throughout all
the days of eternity, and that judgement has been finally passed
upon you: yea (your petition) will not be granted unto you™
5. And from henceforth you shall not ascend into heaven unto
all eternity, and ‘in bonds' of the earth the decree has gone forth
to bind you for all the days of the world, 6. And (that) pre-
viously you shall have seen the destruction of your beloved sons
and ye shall have no pleasure in them, but they shall fall before
you by the sword, 7, And your petition on their behalf shall
not be granted, nor yet on your own: even though you weep
and pray and speak all the words contained in the writing
To... understand with the heart
(E = νοῆσαι καρδίᾳ). G® νοήσει καρδίας
= ‘with understanding of the heart’.
3. As(E =ds), Ο τὸ ὅ, Toman
the power of understanding the
word of wisdom, so hath He created
me alsoand given (E). > G* through
hmt, 4, Thus, that ... unto
you. G® is defective: ‘this and
neither was your petition accepted’,
5. In bonds of the earth (so G®
ἐν τοῖς δεσμοῖς τῆς γῆ). This is a
peculiar expression. ἘΦ has simply ‘on
the earth’, Perhaps we should read
δεσμοῖς ἐν τῇ γῇ. Cf. Origen (6, Celswm
v. 52) κολάζεσθαι δεσμοῖς ὑποβληθέντας
ἐν γῇ, and Jude 6 εἰς κρίσιν μεγάλης
ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρη-
κεν. On the other hand, if τῆς γῆς is
original, then possibly the error arose
in the Aramaic. ἐν τ. δεσμοῖς τ. γῆς
Ξε ΠΝ NDNA corrupt for “DD
MYW = ‘as prisoners of (i.e. ‘ on’) the
earth’, Cf, Lam. 3% where the phrase
occurs. 6. Cf. 10° 129, Ye
shall have no pleasure in them (G°),
Here ὄνησις has the meaning of ἀπό-
λαυσις as in the poet Philemon: γένοιτό
σοι τέκνων ὄνησις, ὥσπερ καὶ δίκαιον (see
Schleusner in loc.); a clause which
gives exactly the same sense as that in
our text. Cf. ὀνίνημι, Sir, 802, where
the Syriac renders by NIN. The
same idea is expressed in our text with
regard to the sons of the watchers
in 126 περὶ ὧν χαίρουσιν τῶν υἱῶν αὐτῶν.
E here gives a free rendering ‘ ye shall
not possess them’, i.e, so as to delight
in them. Previous translators—myself
included—wrongly took ὄνησις as mean-
ing ‘ profit” here; but 12 is decisive.
7. The twofold petition of the watchers
on their own behalf and that of their
sons, Cf. 13° note. And speak all
the words. So GS καὶ μὴν λαλοῦντες
πᾶν ῥῆμα, where I have emended μή
into μήν, The converse change of μή
into μήν is found in GS 107, If, how-
ever, the negative is original, καὶ μὴ
λαλοῦντες may be corrupt for καὶ μὴ
λαχόντες or λαβόντες = wbapn nh,
which should be taken as the apodosis
Sect. I] Chapter XIV, 3-14 33
which I have written, 8, And the vision was shown to me
thus: Behold, in the vision clouds invited me and a mist sum-
moned me, and the course of the stars and the lightnings sped
and hastened me, and the winds in the vision caused me to fly
and lifted me upward, and bore me into heaven, 9, And
I went in till I drew nigh to a wall which is built of crystals
and surrounded by tongues of fire: and it began to affright me,
10. And I went into the tongues of fire and drew nigh to a large
house which was built of crystals: and the walls of the house
were like a tesselated floor (made) of crystals, and its ground-
work was of crystal. 11, Its ceiling was like the path of the
stars and the lightnings, and between them were fiery cherubim,
and their heaven was (clear as) water. 12. A flaming fire
surrounded the walls, and its portals blazed with fire. 13, And
I entered into that house, and it was hot as fire and cold as ice:
there were no delights of life therein: fear covered me, and
trembling gat hold upon me. 14, And as I quaked and
trembled, I fell upon my face, And I beheld a vision,
‘ye are not to be granted a single On the whole I am inclined to regard
request in the writing’, &c. 8. The ἐξεπέτασαν here as a corruption of
vision (E), G*‘inthevision’, Sped ἐξεπέρασαν (so Lods). The idea may
E). Gé® reads κατεσπούδαζον. Has- be derived from Num. 11°! πνεῦμα
(E) ᾧ μ
tened. G*E have here ἐθορύβαζον = ἐξῆλθεν παρὰ Κυρίου καὶ ἐξεπέρασεν.
pon», In this context the trans- Lifted me upward (68), E = ‘has-
lator should have rendered it by ‘ened me’, and connects ‘ upward
ee bn has tes AWo weentizs with the next clause. 9-13. Enoch
ΕΠ πὶ at In | carried up into heaven and passes
Danilel, conveinely, bra git ite within δ outer wall that surrounds
ἀφ τ ἴδω in the LXX the πρόναος or forecourt of the palace
jamona τὶ adestaleaed of God. 10. Of crystals 1° = ἐν
when it ought to have been rendered F : é a
ΕΝ or <ewrapdoow. Of. 4 λίθοις χαλάζης. Cf. Is. 8039 I 9ISN.
δ 8 Toxicon and Of crystals 39 (E). G® καὶ πᾶσαι ἦσαν é«
? m : ες δή
all previous translations should be sickens : ἘΝ σα ὦ ἜΦΗ. ἘΣ
Sorrected accordingly. με αἰ Δὰ has τροφή. The words are frequently
heey οὐ ὐνοτερλαν). But Ge confused ; cf. Gen, 492°, On the other
has ἐξεπέτασαν, which E apparently hand τρυφή is used of Sheol in Sir,
confused with ἐῤέπτησαν, and derived 14. οὐκ ἔστιν ἐν ἅδου ζητῆσαι τρυφήν
it from ἐκπέταμαι, to which it ascribed (AYN wpad Sinwa). Cf, also Erubin
an active meaning. The same wrong 54%, ‘Do good to thyself; for there is
meaning is attached by the Ethiopic noluxury (A)N) in Sheol.’ 14, Cf.
translator to ἐξεπέτασε in Prov, 1316, 60% 7111 Ezek, 128 Dan. 8'% 18, &c.
1870 D
84 The Book of Enoch [Sect. I
15. And lo! there was a second house, greater than the former,
and the entire portal stood open before me, and it was built of
flames of fire. 16. And in every respect it so excelled in
splendour and magnificence and extent that I cannot describe
17. And its floor was of
fire, and above it were lightnings and the path of the stars, and
18. And I looked and saw
Ttherein” a lofty throne: its appearance was as crystal, and the
wheels thereof as the shining sun, and there was the vision of
cherubim.
to you its splendour and its extent.
its ceiling also was flaming fire.
19. And from underneath the throne came streams
of flaming fire so that I could not look thereon. 20. And the
Great Glory sat thereon, and His raiment shone more brightly
21. None of
the angels could enter and could behold His face by reason of
the magnificence and glory, and no flesh could behold Him.
22. The flaming fire was round about Him, and a great fire
stood before Him, and none around could draw nigh Him: ten
thousand times ten thousand (stood) before Him, yet He needed
than the sun and was whiter than any snow.
.15. Enoch approaches the palace of
God but does not enter, as no mortal
may behold God. As the doors are
open, he can describe what is within.
There was a second house...
before me and. So E. G® seems
corrupt ἄλλην θύραν ἀνεῳγμένην κατ-
ε
ἐναντί μου καὶ 6 οἶκος μείζων τούτου
καὶ ὅλος. 16. It so excelled...
that I cannot describe, &c. Cf,
Targ. Jon. on Ezek, 1%”, ‘ the appear-
ance of glory such as the eye cannot
see and there was no power to look
thereon.’ 18. In this and the fol-
- lowing verses the writer draws upon
Is. 6 Ezek. 1 10 Dan. 7% 1°, This pas-
sage (vv. 18-22) is used by the author
of 715-8, Therein. >G*. Alofty
throne. On a throne in heaven cf.
1 Kings 2219 Is. 61 Ezek. 17° Dan. 79
Ass. Mos. 43 Test. Lev. 54 Rev. 4? “44:
The wheels thereof as the shining
sun (E). G® τροχὸς ὡς ἡλίου λάμποντος.
The expression goes back to Dan. 79
pds ὋΣ ΠΡ.) = τροχοὶ αὐτοῦ πῦρ
καιόμενον. Vision of cherubim.
G® reads opos, corrupt possibly for
ὅρασις, E = ὀπός (from dp) ‘ the voice’.
19. Cf. Dan.7!°, Streams of flaming
fire (E). Gé ‘flaming streams of fire’, —
20. The Great Glory. Cf. 102° T.
Lev. 84. Whiter, &c. On the bright- —
ness that surrounds the throne ef. f
Ps. 104? Dan. 79 Jam. 117 Rev. 4%. See —
K.A. 7.3353. 21. Enter. + ‘into
this house’, Gf, ΒΥ reason of the —
magnificence and glory (65). E=_
‘ of the Magnificent and Glorious One’ ;
butitisprobablycorrupt. 22, Could
draw nigh. Cf.3 Mace, 2! 1 Tim, 616.
Ten thousand times, &c., Dan. 71°
He needed no counsellor. Cf. Sir.
4251 οὐδὲ προεδεήθη οὐδενὸς συμβούλου.
= 20 525 yy xb. So E by a
slight change. As it stands it = ‘He —
needed no counsel’. Here, since ΘΒ has
Sect. 1 Chapters XIV. 15—XV. 4 35
no counsellor. 23, And the most holy ones who were nigh to
Him did not leave by night nor depart from Him. 24, And
until then I had been prostrate on my face, trembling: and the
Lord ealled me with His own mouth, and said to me: ‘Come
hither, Enoch, and hear my word.’ 25. ‘And one of the holy
ones came to me and waked me!', and He made me rise up and
approach the door: and I bowed my face downwards.
XV. 1, And He answered and said to me, and I heard His
voice: ‘Fear not, Enoch, thou righteous man and scribe of
righteousness: approach hither and hear my voice. 2. And go,
say to "the Watchers of heaven", who have sent thee to intercede
"for them : “ Youshould intercede" for men, and not men for you:
3. Wherefore have ye left the high, holy, and_eternal heaven,
and lain with women, and defiled yourselves with the daughters
of men and taken to yourselves wives, and done like the children
of earth, and begotten giants (as your) sons. 4, And though
ye were holy, spiritual, living the eternal life, you have defiled
yourselves with the blood of women, and have begotten (children)
with the blood of flesh, and, as the children of men, have lusted
Watchers of heaven. >G°. For
them: You should intercede. > G#
through hmt. Cf. 919 note. 3. Cf.
124 Jude 6, 4-7. For man as mortal
and dwelling upon the earth wedlock is
appointed that so the race may continue
to exist: but for the angels who are im-
mortal and dwell in the heaven such
commingling is contrary to their nature
and involves pollution and guilt. 4,
Spiritual, living the eternal life (E),
G& ‘and spirits, living, eternal’, Here
πᾶς λόγος αὐτοῦ ἔργον, it is probable
that the two texts are both defective
and complementary. At all events
2 Enoch 334 has; ‘My wisdom is My
counsellor, and My word is reality,’
and seems dependent on the present
passage. 28, The most holy ones.
So 65, Ea has ‘the holiness of the holy
ones’. 24. Prostrate (68), E=
περίβλημα, but is internally corrupt
for περιβεβλημένος. With ‘ prostrate
on my face, trembling’ cf. Dan. 817 ‘I
was affrighted and fell on my face’:
2 Enoch 21? ‘I was afraid and fell
on my face’: Luke 245, Hear my
word (68). E‘to My holy word’ read-
ing ἅγιον for ἄκουσον. 25, Bowed
(65). E reads ’&néser (= ‘I looked’)
corrupt for ’asinén = ‘ bowed’,
XV. 1. And 539 G*.>E. Scribe of
righteousness. See 123, 2, And
go,say(E). G*‘goandsay’, The
E appears to be right. ‘ Living’ by itself
would be meaningless as qualifying
‘spirits’. Cf, ver. 6. aida is simply a
rendering of ndyd, which latter world
is to be connected with }°M before it as
inE. With the blood 19 (G8), E
badiba (= ‘ with’) corrupt fur badama
=G*. As the children of men,
G® E read ἐν αἵματι ἀνθρώπων = OID
NWI corrupt for NW 3233 = ὥσπερ
D2
36 The Book of Enoch
after flesh and blood as those ‘also' do who die and perish.
5. Therefore have I given them wives also that they might impreg-
nate them, and beget children by them, that thus nothing might
be wanting to them on ened, 6. But you were ‘formerly’
spiritual, living the eternal life, and immortal for all generations
of the world. 7. And therefore I have not appointed wives
for you; for as for the spiritual ones of the heaven, in heaven is
their dwelling. 8. And now, the giants, who are produced
from the spirits and flesh, shall be called evil spirits upon the
earth, and on the earth shall be their dwelling. 9, Evil
spirits have proceeded from their bodies; because they are born
from men, "and" from the holy watchers is their beginning and
primal origin; ‘they shall be evil spirits on earth, and’ evil spirits
shall they be called, [10. As for the spirits of heaven, in
heaven shall be their dwelling, but as for the spirits of the earth
which were born upon the earth, on the earth shall be their
[Sect, I
dwelling. |
υἱοὶ τῶν ἀνθρώπων. Cf. ὥσπερ υἱοὶ τῆς
γῆς in the preceding verse. ἐπεθυμήσατε
cannot be constructed with ἐν τῷ αἵματι
unless it represents some Semitic idiom
as 2 NOY. If it could, it would mean
bloodthirstiness, an idea quite foreign
to the context. And lusted after.
+fand done’ E. 5, Nothing...
tothem. Es read bala‘éléhén (= ἐν
avrais)—corrupt for kuélld léma (as
Flemming suggests) = πᾶν αὐτοῖς.
6. Spiritual, living the eternal life
(E). δ as inv. 4. And immortal
(68). E with the exception of m omits
‘and’. 8, 9. The union of angels
and the daughters of men will give
birth to a new order of beings, i.e.
giants, and from these giants when they
die will proceed evil spirits, i.e. demons,
and these will have the earth for their
habitation. Observe that the evil ac-
tivities of these demons are not re-
strained or forbidden as those of their
parents, for the latter were thrown into
chains immediately on the death of the
11, And the spirits of the giants afflict, oppress,
giants, their children, 8. From
the spirits (E®9G*), All other MSS,
of E=‘from the body’. On these
verses cf. Justin, Apol. xxii, quoted in
the note on 98,9 Tertull, Apol, xxii
‘Quomodo de angelis quibusdam sua
sponte corruptis corruptior gens dae-
monum evaserit .,.. apud litteras
sanctas ordo cognoscitur’, In Lact.
Instit. ii. 15, the demons are regarded —
purely as wicked angels, Shall be —
called evil spirits (ΕἸ G*). G® de-
fective and corrupt πνεύματα ἰσχυρά. —
9. From men (6). GE ‘from —
those above’. Beginning (EZ), (δ᾽
read ἡ ἀρχὴ τῆς. κτίσεως αὐτῶν.
They shall be . ., earth (E Qs),
> Gs, 10. Of the earth (E).
G® ‘on the earth’. G* omits v. 10.
This verse is merely a repetition of
phrases found in verses 7, 8. pars
Afflict. G®E read νεφέλας = 192),
a corruption probably of [19D =‘ afflict’,
G® reads νεμόμενα = ‘laying waste’.
Beer takes νεμόμενα in the sense of
37
Sect. I] Chapters XV. 5—X VI. 8
destroy, attack, do battle, and work destruction on the earth,
and cause trouble: they take no food, ‘but nevertheless hunger!
and thirst, and cause offences. 12. And these spirits shall
rise up against the children of men and against the women,
because they have proceeded ‘from them’.
XVI. 1. From the days of the slaughter and destruction and
death ‘of the giants’, from the souls of whose flesh the spirits,
having gone forth, shall destroy without incurring judgement
—thus shall they destroy until the day of the consummation,
the great ‘judgement! in which the age shall be consummated,
over the Watchers and the godless, yea, shall be wholly con-
summated.” 2. And now as to the Watchers who have sent
thee to intercede for them, who had been "aforetime™ in heaven,
(say to them): 8, “ You have been in heaven, but ‘all’ the
mysteries had not yet been revealed to you, and you knew
worthless ones, and these in the hardness of your hearts you
‘ pasturing’ = ἡ), a corruption of
YY, ‘laying waste,’ which itself was
corrupted into 132} = νεφέλας, Cause
trouble (E). (δ᾽ δρόμους ποιοῦντα
where perhaps δρόμους is corrupt for
τρόμου. * But nevertheless hun-
ger 1 (685. Beer quotes Wellhausen,
Reste Arab. Heidenthums*, 149 sq., to
the effect that the Jinns suffer from a
devouring hunger and yet cannot eat.
Instead of ἀσιτοῦντα, λιμώττοντα would
be better. Οὐ" adds καὶ φάσματα
ποιοῦντα ---- possibly rightly. Cause
offences δ, E is internally corrupt,
but by an easy emendation of Dill-
mann’s = ἀξ, Against the women
(E). 68" = ‘of the women’.
XVI. 1. The demons will not be
punished till the final judgement. This
doctrine likewise appears in the Book
of Jubilees 10°41, andin the N.T. Cf.
Matt. 8%, ‘ Art Thou come hither to
torment us before the time?’ Of the
giants (E 65). >GS. - Ναφηλείμ, of
ἰσχυροὶ τῆς γῆς, of μεγάλοι ὀνομαστοί GS.
These are derived from Gen. 64. Ναφη-
λείμ is a transliteration of pdp3, and
is. thus a doublet of τῶν γιγάντων pre-
ceding, of ἰσχ. τῆς γῆς is an expansion of
DIN, and of yey. ὀνομαστοί of "WIN
own. <A different nomenclature is
given in G* 7? (see note i loc.), but
that passage is derived from a Noah
Apocalypse. From the souls of
whose flesh (Εδην 6.8). Here eny in
E alone preserve the true reading,
though ’émnafsit must be changed into
*8mnafsita, g reads ’émnafseta, which
is an early corruption of the latter.
All the rest are still further corrupt.
We have here a Semitic idiom which
shows itself clearly in Οδ ἀφ᾽ av... ἐκ
Ths ψυχῆς THs σαρκὸς αὐτῶν = WHID .Ἵ
ΠΩΣ = ‘from the souls of whose
flesh’. 2. Aforetime (E). > 68",
3. This statement is the basis of Clem.
Alex. Strom. ed. Dindorf, iii, 9 οἱ
ἄγγελοι ἐκεῖνοι of τὸν ἄνω κλῆρον
εἰληχότες, κατολισθήσαντες εἰς ἡδονάς,
ἐξεῖπον τὰ ἀπόρρητα ταῖς γυναιξὶν ὅσα τε
εἰς γνῶσιν αὐτῶν ἀφῖκτο. E wrongly in-
serts ‘and now’ at the beginning of
38 ~The Book of Enoch [Sect. I
have made known to the women, and through these mysteries
women and men work much evil on earth.” 4. Say to them
therefore: ‘‘ You have no peace.” ’
“XVII-XXXVI. Enoch’s Journeys through the Larth and Sheol.
XVII-XIX. The First Journey. )
XVII. 1. And they took ‘and brought’ me to a place in
which those who were there were like flaming fire, and when
they wished, they appeared as men. 2. And they brought me
to the place of darkness, and to a mountain the point of whose
summit reached to heaven. 8. And I saw the places of the
luminaries ‘and the treasuries of the stars' and of the thunder,
‘and' in the uttermost depths, where were a fiery bow and arrows
and their quiver, "and a fiery sword” and all the lightnings.
4, And they took me to the living waters, and to the fire of the
this verse. Γ.Α111 (68). Ὁ» Ε.
peace : see 54 (note).
XVII—XIX. These chapters are
certainly forcign to the rest of this
section. They are full of Greek ele-
ments. We have references in 175 ὃ to
the Pyriphlegethon, Styx, Acheron and
Cocytus: in 175 7, 8. 1810. to the Ocean
‘whirlwind’ or ‘tempest’ as in Job
2730 (LXX). On the idea in E οἵ,
Job 387%. The point of whose
summit (E). G® ‘whose summit’,
3. Places of the luminaries. These
may be the ‘chambers of the lumi-
naries’; cf, 415. f And the trea-
suries of the stars}, Supplied from
4. No
Stream: in 17° to Hades in the west. x8
Again, 186: is a duplicate account of
241-3; 1812-16 a duplicate account of
211-6, and 181! of 217-!°, though in the
last case there are important diver-
gencies. Again, according to 15!%-16
an end was set to the destructive
agencies of the fallen angels by their
imprisonment (cf. 104-14 145), whereas
according to 19! the spirits of the fallen
angels are represented as reducing man-
kind to sacrifice to demons. Notwith-
standing these chapters belong to the
Enoch tradition.
XVII. 1. ‘And brought". Supplied
from G®, On the power of assuming
different forms cf. 19! 2 Cor. 1114,
2. Of darkness (G® ζοφώδη). E=
γνοφώδη taking γνόφος in the sense of
Of the thunder. Cf. 41° 44 59
6018-15 and notes. In the uttermost
depths = εἰς τὰ ἄκρα βάθη. So Ilemend
E which = eis τὰ ἄκρα ἐν τῷ Baba —
αὐτοῦ (?). .G® reads εἰς τὰ ἀεροβαθῆ,
‘in the depths of air.’ Fiery bow—
the bow with which the lightnings are —
shot; οἵ, Ps. 712 Hab. 89 Lam. 24 812,
Arrows, i.e. the lightnings; cf. Ps,
1814 7717,18, Their quiver. Cf. Lam.
318,
CF. Ps. 7!2 Deut. 3241.
(E). G® ‘brought’.
So G® and superscription in gy. All
other MSS. of E read \‘ waters of
life’. Cf. ‘fountain of life’ in Ps. 869
Prov. 1011 1314 1427 16% Rev. 22!
The expression ‘ water of life’ is found —
in the Babylonian myths. In the
And a fiery sword (E). >G®. —
4. Took
Living waters, |
Chapters XVI. 4—X VIII. 2 39
5. And I came
to a river of fire in which the fire flows like water and discharges
itself into the great sea towards the west. 6. I saw the great
rivers and came to the great ‘river and to the great! darkness,
and went to the place where no flesh walks. 7. I saw the
mountains of the darkness of winter and the place whence all
the waters of the deep flow. 8. I saw the mouths of all the
rivers of the earth and the mouth of the deep.
XVIII. 1. I saw the treasuries of all the winds; I saw how
He had furnished with them the whole creation and the firm
Sect. 1]
west, which receives every setting of the sun.
foundations of the earth.
2. And I saw the corner-stone of
the earth: I saw the four winds which bear [the earth and] the
Adapa Myth it is parallel to the ‘bread
of life’, while in the Descent of Ishtar,
Ishtar is sprinkled with it before she
leaves the lower world. See Κὶ 4.1.8
524 sq., 562, Fire of the west: sce
23 (notes). Which receives every
setting of the sun. Blau, in the
Jewish Encye. vy. 582, explains this
fire in the west to be Gehenna. He
says the sun receives its fire from it,
and he quotes Baba Bathra 84°. But
this is quite wrong. Gehenna is not
in the west in Enoch, and the passage
in the Talmud merely says that the sun
is red in the evening because it passes
the gate of Gehenna, just as it is red
in the morning because it passes the
roses of the Garden of Eden. Re-
ceives(E). ἀξ παρέχον. 5. River
of fire. The Πυριφλεγέθων. Great
sea. ἊὨκεανός or the Great Ocean
Stream. Towards the west (E).
G ‘ of the west’, 6. I saw (68).
E ‘and I saw’. ‘The great rivers.
Styx, Acheron, and Cocytus. River
and to the great. Supplied from G®.
No flesh (G8). E ‘all flesh’. 7x
saw (Gf). E‘andIsaw’. This omis-
sion of the copula is more in keeping
with Aramaicidion, The mountains
of the darkness (E) = τὰ ὄρη τῶν
yvopov—a phrase that is most probably
derived from Jer. 131° }w3 “IN where
the Targ. Jon. has bap "1D. ‘In the
original then we should have had
xdap “10. But in the text before
the translator 1 was corrupted into
‘7, whence G® has τοὺς ἀνέμους. We
must suppose that the true reading
was inserted in the margin and was
reproduced as such in the Greek.
Hence E.- The mountains are pro-
bably those which the Babylonian
Cosmogony represents as standing at
the ends of the earth in the neighbour-
hood of the ‘springs of the great deep ’,
which are referred to in the next line.
8. Isaw (68). E‘andI saw’. See note
onv.7. Mouths of, &c., i.e. Oceanus.
XVIII. 1. I saw (685). E ‘and I
saw’, So also in the next sentence.
Treasuries of all the winds: see 414
(note) 6011, 1; also 34-36. Founda-
tions of theearth. A frequent phrase
in the O.T. Cf. 2 Sam. 2216 Job 384
Ps. 185 825, &c,. I saw? (GS). E
‘and I saw’. 2. The corner-
stone: Job 38°, I saw 3 (68). E
‘andIsaw’. The four winds which
bear [the earth and] the firmament.
-G® E have tots τέσσαρας ἀνέμους τὴν
γῆν βαστάζοντας καὶ τὸ στερέωμα. Gun-
kel, Zum religionsgesch. Verstdéndnis,
40 The Book of Enoch
[Sect. I :
firmament of the heaven. 8, "And I saw how the winds
stretch out the vaults of heaven", and have their station between
heaven and earth: "these are the pillars of the heaven”. 4. I
saw the winds of heaven which turn and bring the circumference
of the sun and all the stars to their setting. 5. I saw the
winds on the earth carrying the clouds: I saw “the paths of ©
the angels: I saw" at the end of the earth the firmament of the .
heaven above. 6. And I proceeded and saw a place which ~
burns day and night, where there are seven mountains of
magnificent stones, three towards the east, and three towards
the south. 7. And as for those towards the east (one) was of
p. 46 (n. 6) proposes to read τῆς γῆς
instead of τὴν γῆν, and to omit καί.
Hence ‘the four winds of the earth
bearing the firmament’. But the τῆς
ys or τὴν γῆν seems wholly wrong
here. It could have arisen in the Ara-
maic through a dittograph. Thus@5ov τοὺς
τέσσαρας ἀνέμους τὴν γῆν βαστάζοντας =
{IAD ΝΙΝ YIIN KAN NAN where
NYS is a dittograph of YAIN. Hence
‘the four winds which bear the firma-
ment’. 3. AndIsaw... heaven
(E). > G® through hmt. These are
... heaven (E). >G® through hmt.
Pillars of the heaven. The ex-
pression is from Job 2611, but the idea
in the text is not biblical nor Baby-
lonian. 4, I saw (68). E ‘and
I saw’. Turn and bring, &c. Cf,
725732, Bring...to... setting (E)
= δύνοντας in an active sense. G® has
διανεύοντας, which Dillmann emends into
δινεύοντας, ‘whirling,’ but this idea is
already conveyed by στρέφοντας. Swete
proposes διανύοντας ; but this would
require τρόχον, whereas the context re-
quires τροχόν (cf. 73%). 5. Carrying
the clouds (¢, 8), but G® gmqu read
ἐν τῇ νεφέλῃς An explanation of the
difficulties suggested in Job 367° 3716
The paths of the angels: I saw
(E). > G* through hmt. At the end
of the earth the firmament, Xc.
winds, 18% 8,
The ends of the firmament of heaven
rest on the ends of the earth; cf. 33?;
the vault of heaven is supported by the
6-9. This is another
version of what is recounted in 24!-%,
6. And saw a place G§; i.e. καὶ εἶδον
τόπον for which E corruptly reads εἰς τὸν
νότον. The seven mountains are in the
NW. Cf. 775-* 70%. Indeed the closing
words of this verse imply that these
mountains are in the NW.—three ex-
tending towards the south and three
towards the east from the NW. corner
where the seventh stands. Seven
mountains, These mountains, as I have
shown in the note preceding, are in
the NW. They and the Garden lie in
the same quarter, the Garden to the east
of the seven mountains, 32!-?: accord-
ing to 70° the Garden lies in the NW.,
and so apparently in 77% These
mountains are bounded by flaming —
mountain ridges 241 (18°). In 244-8 the _
seven mountains are as here in the —
NW., while the versesthat follow 244 84%
refer in some way to the Garden; for —
they speak of the tree of life. Again, .
it is worth observing that in 77% the —
seas of waters are said to adjoin the 4
Garden. The same idea underlies —
6022-23, The Jewish ideas on these
matters might be represented therefore —
thus :—
Sect. 1] Chapter XVIII, 3-10 41
coloured stone, and one of pearl, and one of jacinth, and those
towards the south of red stone. 8, But the middle one reached
to heaven like the throne of God, of alabaster, and the summit
of the throne was of sapphire.
And beyond these mountains
9. And I saw a flaming fire.
10. Is a region the end of the
“
N
The Great Mountain: Three Mountains: Garden of Righteousness: Seas of Waters
Three
Mountains
wi.
With the above sketch, which represents
the views of all the Sections of Enoch,
it is difficult to reconcile the statement
in 608, where a waste wilderness named
Déndain is said to lie to the east of
the Garden. See note on 32!. This
idea of the seven mountains seems
to be originally derived from Babylo-
nian sources, and had ultimately to do
with the seven planet gods, the seven-
fold division of the heaven and the
like division of the earth, six-sevenths
land and one-seventh sea, 4 Ezra 64%,
the seven great rivers and seven great
islands, 1 Enoch 775%. See Κι 4.17.8
615-619. With the mountains in
our text those mentioned in 52? 774
may originally have been connected.
Three!® (E). > 65. 7. Ja-
cinth (?) E=idoews, This may be
corrupt for idoméos (= DY") ‘ jasper’.
But since ταθεν is the reading of G§,
the Ethiopic translator probably found
merely a corrupt form which suggested
some derivative of ἰᾶσθαι as ἰατικοῦ,
This word taken in conjunction with
ταθεν might point to ὑακίνθου or ἰανθίνου
as Diels suggests. Beer takes it to be
a transliteration of MIND ‘topaz’.
Where the Tdéas of the various stones
are drawn from cannot be said with
certainty. Cf. Ezek. 2818, Καὶ 4.17.8
619,624. The difficulty of determining
E
this is enhanced by the difficulty of
identifying the stones in question.
8. Like the throne of God. In 25%
it is declared to be the throne of God.
This mountain of God, which as we
have seen was conceived to be in the
NW., is already referred to in Is, 14%,
where it is said to be in the N.
The throne of God in Ezekiel 126 which
is borne of cherubim comes from the
N., as appears from 14; cf. Job 37%,
This throne is ‘the holy mountain of
God’ in Ezek. 2814, 16, where ‘ stones
of fire’ are associated with the moun-
tain of God, as in our text 18? 241,
Indeed in Ezek. 2818-14 the Garden or
Paradise and the Mountain of God are
already associated as in Enoch, or iden-
tified. Alabaster. G* φουκα, i.e.
S215, Sapphire. Ezek. 1%. 9.
And beyond these (G* «a(mé)ceva
Tov... τούτων). E corrupt καὶ ἃ én
ἐκείνων τῶν ὀρέων, for kuéllfi is cor-
rupt for ’éllQ, but attests the same text.
The statement in 24! would lead us to
connect this clause with what precedes,
but the καί is against it. Hence I have
combined it with the next verse. But
the former may be right. The seven
mountains are encircled with fire—
according to 24! by a mountain range
of fire. In the translation I always
follow G£ in the case of ἐπέκεινα as it
42 The Book of Enoch [Sect. I
great earth: there the heavens were completed. 11. And I
saw a deep abyss, with columns "of heavenly fire, and among
them I saw columns" of fire fall, which were beyond measure alike
towards the height and towards the depth. 12. And beyond
that abyss I saw a place which had no firmament of the heaven
above, and no firmly founded earth beneath it: there was no
water upon it, and no birds, but it was a waste and horrible
place. 13. I saw there seven stars like great burning moun-
tains, and to me, when I inquired regarding them, 14. The
angel said: ‘This place is the end of heaven and earth: this has
become a prison for the stars and the host of heaven. 15. And
the stars which roll over the fire are they which have trans-
gressed the commandment of the Lord in the beginning of their
rising, because they did not come forth at their appointed times. .
16. And He was wroth with them, and bound them till the time
when their guilt should be consummated (even) ‘for ten thousand
years!’
XIX. 1. And Uriel said to me: ‘ Here shall stand the angels
who have connected themselves with women, and their spirits
assuming many different forms are defiling mankind and shall
lead them astray into sacrificing to demons "as gods", (here shall
The Lord (G*). E ‘God’. The
stars are regarded as conscious beings
and are accordingly punished. The
is always misrendered in E; οὗ, 1813
247 301) 5 312. 10. The same idea
as in 185 332, 11, This may be the
final place of punishment for the fallen
angels. If so, cf. 10% 18 181! 217-10
9074. Of heavenly fire ; cf. Gen. 199:
Ps. 116 Ezek. 3822, > τοῦ πυρὸς τοῦ
ἐν αὐτοῖς στύλους
through hmt.G®. Height... depth
(E). οὐ G8, 12-16. This place of
punishment for the disobedient stars is
again described in 211-®. It is already
occupied. 13-16. The stars are
really personified as animate beings.
13. And to me, when I inquired
regarding them (περὶ ὧν πυνθανομένῳ
μοι 68). E corrupt = καὶ ὧς πνεύματα
πυνθανόμενά μου. 14, Host of
heaven, DYOYN NIY; cf. 1 Kings
2219, but specially Is, 24%. 15.
οὐρανοῦ καὶ ἴδον
ἀστέρες πλανῆται of Jude 13 recall
this verse. Rising. +67 τόπος ἔξω
τοῦ οὐρανοῦ κενός ἐστιν GE—a gloss on
the last clause of ver. 12. 16. Ten
thousand years (G® ἐνιαυτῶν μυρίων).
218
XIX. See introductory note on xvii- —
1. Sacrificing to de- —
xix, p. 38.
mons; cf. Deut. 8217 Ps. 106% Bar.
4", This passage and 997 are probably —
the source of Tertullian, De Idol. iv
‘Henoch praedicens omnia elementa,
omnem mundi censum, quae caelo, quae
mari, quae terra continentur, in idola- —
triam versuros daemonas et spiritus de- _
sertorum angelorum, ut pro Deo adver- —
Pas
E corrupt = ἐνιαυτῷ μυστηρίου. Ci. —
Sect. 1]
Chapters XVIII. 11—XX. 6
43
they stand), till "the day of" the great judgement in which they
shall be judged till they are made an end of.
2. And the
women also of the angels who went astray shall become sirens.’
3. And I, Enoch, alone saw the vision, the ends of all things:
and no man shall see as I have seen.
XX. Names and Functions of the Seven Archangels.
XX. 1. And these are the names of the holy angels who
watch.
world and over Tartarus.
2. Uriel, one of the holy angels, who is over the
8. Raphael, one of the holy
angels, who is over the spirits of men.
4, Raguel, one of the
holy angels who +takes vengeance ont the world of the lumi-
naries.
sus Deum consecrarentur.’ As gods
(E). > GS, Day of the great
judgement: see 45? (note). The
day of (E). > G§. 2. The women
will be subjected to the same punish-
ment as the fallen angels; cf. 101%.
The women ... of the angels. G®
teproduces here literally an Aramaic
idiom. af γυναῖκες αὐτῶν τῶν παραβάν-
τῶν ἀγγέλων = ΝἼ swDNdD Tw)
On, E is corrupt, reading ’ashitdn
(gmtu, 8B), which should be emended
into laséhitan = (8, Sirens (ἀξ
εἰς σειρῆνας). E = ὡς εἰρηναῖαι, a cor-
ruption of G*®. σειρήν is a ren-
dering in the LXX of Ay" in Mic.
18 Jer, 27 (50)®; ef. Is. 1371, and of jn
in Job 30%, Is, 5413, &e. 89. The
ends of all things. Quoted by
Clemens Alex. Eelog. Proph. (Dind. iii.
456) ὁ Δανιὴλ λέγει ὁμοδοξῶν τῷ Ἐνὼχ
τῷ εἰρηκότι “καὶ εἶδον τὰς ὕλας πάσας᾽, and
by Origen, De Prine. iv. 35 “ scriptum
namque est in eodem libello dicente
Enoch “ universas materias perspexi”’’.
XX. Of the seven archangels given
in this chapter, only four—Uriel,
Raphael, Raguel, and Michael—are
mentioned as acting in 21-36. In
the original probably all were men-
5. Michael, one of the holy angels, to wit, he that is
set over the best part of mankind "and" over chaos.
6. Sara-
tioned. Cf. 815. 1. This verse is
defective in 661,23, The latter omits it,
while the former reads simply ‘angels
of the powers’. But part of the verse
is preserved in ver. 8 in both, i.e.
ὀνόματα ¢ ἀρχαγγέλων. Who watch:
see 12? (note), 2. The province as-
signed to Uriel serves to explain such
passages as 19 215, 9 272 838,4, Cf, his
role as overseer of the world in 72 sqq. ;
4 Ezra 4!. Tartarus (681,2), E=
τρόμου corrupt. 3. Raphael: see
104.7, The definition here given is
vague, but suits admirably in 223: 6,
In 32°, however, Raphael discharges
duties which according to 207 should
belong to Gabriel. 4. Raguel.
There seems to be no connexion be-
tween the name of the angel and the
duty assigned to him. Cf. 234. +Takes
vengeance on*t. See note on 234,
Of the luminaries (G*1;"). E ‘and
onthe luminaries’. 5. Michaelis the
guardian angel of Israel: so in Dan.
1013, 21121, and likewise universally : see
Weber, Jiid. Theol. 170: according to
this verse Michael is the right speaker
in 24-27, where he instructs Enoch on
the blessings that are to befall the
chosen people, And over chaos
44 The Book of Enoch [Sect. I
qaél, one of the holy angels, who is set over the spirits, who sin
in the spirit. 7. Gabriel, one of the holy angels, who is over
Paradise and the serpents and the Cherubim. 8. Remiel, one
of the holy angels, whom God set over those who rise.
XXI-XXXVI. The Second Journey of Enoch.
XXI. Preliminary and final place of punishment of the fallen
angels (stars).
XXI.1.And I proceeded to where things were chaotic. 2,And
I saw there something horrible: I saw neither a heayen above
nor a firmly founded earth, but a place chaotic and horrible.
3. And there I saw seven stars of the heaven bound together in
it, like great mountains and burning with fire. 4, Then I
said: ‘For what sin are they bound, and on what account have
they been cast in hither?’ 5. Then said Uriel, one of the
holy angels, who was with me, and was chief over them, and
said: ‘ Enoch, why dost thou ask, and why art thou eager for
(661,3), Ἐ ἐπὶ τῷ λαῷ.
(Ε). 658:»3 Sariel. Spirits. + ‘ of
mankind’ E. 7. Gabriel should
be the speaker in 82 according to this
verse. 8. This verse is preserved only
in G®2, but it is genuine as is shown by
the preservation of the number ἑπτά in
6851, Here G& 1? add ‘seven names
of archangels’, Remiel. Cf. 2 Bar.
555 4 Ezra 436 Sibyl. 275 Apoc. El.
105-21,
XXI. 1-6. This place of pre-
liminary punishment of the disobedient
stars has been already described in
1812-16, There is no material difference
between the twoaccounts. 1, Origen,
(De Princ. iv. 35) has cited this verse :
‘Ambulayi usque ad imperfectum,’ 2.
Chaotic. So 651,3; so also E by the
emendation of zakéna into zaaké
(Flemming). 8. Together (E). 681,3
read instead καὶ ἐρζρ)ιμμένους, ‘and cast
down’. 5, And was chief over
them (683,23). In E all MSS. but g
read ‘he was chief over me’, g reads
ν
6. Saraqgdél
‘and was chief over me’. To be
emended as in 24° 721 742, Why
art thou eager for the truth? (68 1,3.-
περὶ Tivos τὴν ἀλήθειαν φιλοσπουδεῖς ;).
G is clearly here a rendering of ΝΠ
S232, This is the actual phrase in
Ten: 7° APIS N38), where both the
LXX and Theod. "have τὴν ἀκρίβειαν
ἐζήτουν. A modified form of the phrase
recurs in 25! διὰ τί θέλεις τὴν ἀλήθειαν —
μαθεῖν ; = NI¥1I NIYN—which con- —
struction occurs also in Dan. 719, i.e, may 4
ΜΕΝ where the LXX rightly has —
ἤθελον ἐξακριβάσασθαι, and Theod. less
accurately ἐζήτουν ἀκριβῶς. Now that —
we have determined the Aramaic and —
Greek renderings, we turnto E. First
of all in 215 E = περὶ τίνος ἀκριβοῖς wat —
φιλοσπουδεῖς (‘about whom inquirest —
thou accurately and art eager?’), andin —
25! διὰ τί ἀκριβοῖς μαθεῖν (* wherefore
dost thou inquire accurately tolearn?’), —
Now if E had the text of G® before —
him such renderings would be extra- —
ordinary ; for Εἰ can quite easily and —
Sect, 1] Chapters XX. 7—XXTI. 10 45
the truth ? 6. These are of the number of the stars ‘of
heaven’ which have transgressed the commandment of the Lord,
and are bound here till ten thousand years, the time entailed by
their sins, are consummated,’ 7, And from thence I went to
another place, which was still more horrible than the former, and
I saw a horrible thing: a great fire there which burnt and
blazed, and the place was cleft as far as the abyss, being full of
great descending columns of fire : neither its extent or magnitude
could I see, nor could I conjecture. 8. Then [ said: ‘ How
fearful is the place and how terrible to look upon!’ 9. Then
Uriel answered me, one of the holy angels who was with me,
and said unto me; ‘Enoch, why hast thou such fear and
affright Ὁ’
and because of the spectacle of the pain.’
And I answered; ‘Because of this fearful place,
10, And he said
Funto me"; ‘ This place is the prison of the angels, and here they
will be imprisoned for ever.’
rightly translate ἀλήθεια ; see 1016 112
161 or ἀληθινός 15! 278, Hence we
must conclude that in 215 he had περὶ
τίνος τὴν ἀκρίβειαν φιλοσπουδεῖς, and in
251 διὰ τί θέλεις τὴν ἀκρίβειαν μαθεῖν.
This is the rendering in the Ethiopic
version of Dan. 71°, In fact tajaqqa
(in 215 251) and its derivations are
never, so far as I can discover, used as
renderings of ἀλήθεια, Our translator
therefore had τὴν ἀκρίβειαν before him
and had a difficulty in rendering it
exactly, though other Ethiopic trans-
latorshadnot. 6, Of heaven (6513),
>E. Ten thousand years (6ξ 1; 2),
This period was assigned as one of
punishment among the Greeks for sinful
souls. See Dieterich, Nekyia, 118 sq.,
156. But compare Rohde, Psyche’, ii.
179. E reads ‘lam = ‘age’ corrupt
for ‘am = ἔτη. The time entailed
by their sins (65! 3 τὸν χρόνον τῶν
ἁμαρτημάτων αὐτῶν). This is clearer
than E ‘the number of the days entailed
by their sins’, 7-10, This is the
final place of punishment for the fallen
angels, It is distinct from that in
1812-16 191-2 211-6 where the seven
stars are already undergoing punish-
ment in the preliminary place of
punishment, This final place of punish-
ment is again mentioned in 106 1811 546
904-25, In it the fallen angels and the
faithless angelic rulers are punished for
evermore, 7. Conjecture (mu ΘΕ 1» 3).
AllotherMSS, give corruptions of ‘ajjénd,
Before thisrare wordall MSS, add a gloss
nasér6 =‘ to look upon’, 8. The
place. Here, as frequently, E renders
the Greek article by a demonstrative,
‘this place. Terrible. So 65"
δέινός. E = ὀδυνηρός. 9. Uriel (E),
>Gs';2. Was with me. Seven-
teen MSS., including four out of the
best five, add here ‘and (> some MSS.)
he answered me’, This I have emended
into ‘and I answered’, and added it
after ‘affright’, where it occurs in G& "» 2
but is lost in E. The spectacle of
the pain (E, where again before ‘ pain’
there is the demonstrative for the Greek
article. (δ τῆς προσόψεως τῆς δεινῆς τε
‘the terrible spectacle’, 10. Unto
me(E). >G*%, Forever. Here Gs
46
The Book of Enoch
[Sect. I
Sheol or the Underworld.
XXII. 1. And thence I went to another place, and he showed
me in ‘the west ‘another’ great and high mountain [and] of
hard rock. «
2. And there was in it + four}
has a dittograph, μέχρι evos (i, 6. αἰῶνος)
eis τὸν αἰῶνα.
XXII. This chapter contains a very
detailed description of Sheol or Hades.
According to this writer Sheol is
situated in the far west according to
Babylonian (K.A.7.° 636), Greek, and
Egyptian ideas, and in this respect the
writer runs counter to the views of the
Hebrews who placed Sheol in the under-
world. In all the other sections of the
book the Hebrew conception prevails.
This is the most ancient account of the
doctrine of Sheol from the Pharisaic
or Chasid standpoint, but clearly this
doctrine cannot have leaped into life
fullgrown as it appears here, but must
already have passed through several
stages of development. Hades is no
longer here, as in the O.T., a place
mainly of a semi-conscious state of exis-
tence where the only distinctions that
prevailed were social and not moral;
but has already become essentially a
place of conscious existence, where
everything is determined by moral dis-
tinctions and moral distinctions alone.
See 631° for the history of this doctrine,
and my Eschatology, pp. 426-7, for an
enumeration of the various stages of
development through which this con-
ception passed. So far as we may
infer from 1-36, the doctrine of this
chapter must be limited to Israelites
and their progenitors from Adam, just
as only Israelites are taken account of
in Dan. 12. 1. [And.] Bracketed
as an intrusion in E. Not in G%,
2. +Fourt. There are four divisions,
according to the text of this verse, in
Ge
2. And there were +fourt
Hades : two for the righteous, vv. 5-9,
and two for the wicked, vv. 10-13.
But I cannot help regarding the text
as here corrupt. In 228-9 in 68 Enoch
asks the angel about all the hollow
places, and the angel replies: ‘ These
three, ἄς. In E, however, owing to
the mention of four places in 223, the
scribe was conscious of a contradiction
in the text, and accordingly added
‘regarding it and’ before the words
‘regarding all the hollow places’. This
addition referred presumably to the
fourth place of which there is no descrip-
tion in the text. If we examinethe chap-
ter further, our conviction as to the
corruption of the numbers of the places
grows in strength. In 223-4 Enoch
asks and is told the object of Sheol.
In 228-°* he asks and is told the
object of the separation of the three
chambers in Sheol. What follows
_
isa detailed account of thesechambers:
the first for the righteous, 22°, the —
second for sinners who have not met
with retribution in this life, 2219-1, and
the third for those who have, 2212-13, —
All this is clear and consecutive. But —
the writer wished to introduce into this,
passage the idea, which is in some ἴοι
common to all the sections of the book, —
that the souls of the righteous, who
had fallen at the hands of sinners, —
claimed retribution in the spirit-world. —
Hence, after asking the object of Sheol, —
he turns aside for a moment to deal —
with the martyred righteous, and with —
a graphic touch draws the attention of —
the angel to a spirit that was demand- —
ing the vengeance of heaven on him
Sect. 1]
E
hollow places, deep and wide
and very smooth. + Howft
smooth are the hollow places
Chapter XXII. 1-4
47
Ges
hollow places in it, deep and
very smooth: }+three+} of them
were dark and one bright and
there was a fountain of water in
itsmidst, And I said : ‘+ ον ἡ
smooth are these hollow places,
and deep and dark to look at.
and deep and dark to view.’
8, Then Raphael answered, one of the holy angels who was
with me, and said unto me: ‘ These hollow places have been
created for this very purpose, that the spirits of the souls of the
dead should assemble therein, yea that all the souls of the children
of men should assemble here, 4. And these places have been
made to receive them till_the day of their judgement and till
their appointed period [till the period appointed], till the great
judgement (comes) upon them.’
that wronged him, and asks: ‘ Whose
spirit is this?’ Abel stands here for
a class—225-7’— whose abode in Sheol is
no doubt along with the rest of the
righteous, 2895, Hence we conclude
that there were originally only three
places in Sheol mentioned in this chap-
ter. +Fourt... tthree}t. Read
‘Three ... two’. See preceding note.
Hollow. Twice in E the text = καλοί
corrupt for κοῖλοι. +How+}. Since
the angel, in reply, gives the object of
Sheol, ‘ how’ cannot be right: we ex-
pect ‘ why’, ‘wherefore’, or ‘ for what
purpose’, Hence, I suggest that NID
( = πῶς) was corrupt for xd, Hence
read ‘ for what purpose are these hollow
places smooth and deep and dark to
view?’ Hollow places (63 -- κοιλώ-
para). Ἐ -- κυκλώματα, a corruption.
Dark to view. This statement comes
in strangely after that made in the pre-
ceding sentence that there was ‘one
bright’, 3-4. The object with which
Sheol was made a place of assemblage
for all the departed. 3. Hollow
(6ξ κοῖλοι). E = καλοί, corrupt. Have
been created (E). G ἐκρίθησαν corrupt
for ἐκτίσθησαν. Spirits of the
souls of the dead (G® E*"), Other
MSS. corrupt. 4. Have been made.
(5 E = ἐποίησαν corrupt for ἐποιήθησαν.
To receive them (G® εἰς ἐπισύνσχεσιν
aitav—of which E is a free render-
ing). This seems to be the equivalent
of the ‘ promptuaria’ for departed souls
in 4 Ezra 4% 7%, which are called
‘habitacula’ in 7°, See our text
10045 note, [Till the period
appointed.] A dittograph. 5-7.
These verses have hitherto been sup-
posed to give a description of the first
division of Sheol for righteous souls
which in their life met with persecution ©
and suffered a violent and undeserved
death, These cry continually to God
for vengeance on those who wronged
them. In the time of the author
many of the Chasidim must have
perished in this way. This idea of
48
E
5. I saw the spirits of the
children of men who were dead,
and their voice went forth to
heaven and made suit. 6. Then
Tasked Raphael the angel who
was with me, and I said unto
him; ‘ This spirit—whose is
it whose voice goeth forth and
maketh suit ἢ
The Book of Enoch
[Sect. I
Gs
5. I saw (the spirit of) a
dead man making suit, and
his voice went forth to heaven
and made suit, 6. And I
asked Raphael the angel who
was with me, and I said unto
him ; ‘This spirit which maketh
suit, whose is it, whose voice
goeth forth and maketh suit
to heaven ? ἢ
7, And he answered me saying: ‘ This is the spirit which went
forth from Abel, whom his brother Cain slew, and he makes his
suit against him till his seed is destroyed from the face of the
earth, and his seed is annihilated from amongst the seed of men,’
E
8, Then I asked regarding
it, and regarding all the hollow
places : ‘ Why is one separated
from the other ? ἢ
the righteous or of the angels cry-
ing for vengeance on the wicked
is in some form common to all
the Sections of this book. Cf. 91%
10, 11 995-8 471, 2 8016 973,5 993, 16 1048,
Cf. Rev. 619 4 Ezra 4%, But these
verses contain no description of a
division in Sheol, but only an account
of a soul demanding vengeance. ~ 5.
Spirits of the children of men who
were dead (E). Οδ is defective and
corrupt ἀνθρώπους νεκροὺς ἐντυγχά-
vovros. Possibly vv. 5-6 refer only to
a single spirit. To this ἐντυγχάνοντος
points, and also ἡ φωνὴ αὐτοῦ in the
next clause in G*. If this is right,
as 1 have concluded above, there
were only three places in all: the first
for the righteous martyrs, 2257, and
Ges
8. Then I asked regarding
all the hollow places: ‘ Why
is one separated from the
other δ᾽
other righteous, 22°», the second for
sinners who had escaped punishment
in life, 2119-11, and the third for the
sinners who had suffered in their life, —
This view derives support —
from 22°, ‘The three places.’ The text —
of 22? has been emended accordingly. —
9912-13,
6-7. Abel’s spirit cries for the destruc-
tion of the seed of Cain, 6,
Whose voice: οὗ... ἡ φωνὴ αὐτοῦ --
πὴ... Ἢ
said to me? E, a doublet of the follow-
ing word ‘ saying’. 8. Enoch asks
with what object was Sheol divided
into three parts? His question deals
not with three-fourths of Sheol but
with all of it, περὶ τῶν κοιλωμάτων
πάντων. Hollow places. E = κρι-
μάτων, and G* κυκλωμάτων, both corrupt
7. Answered. + ‘and —
:
eee
Sect. 1]
E
9. And he answered me and
said unto me: ‘ These~three
have been made that the spirits
of the dead might be separated.
And such a division has been
made (for) the spirits of the
righteous, in which there is
the ht spring of water.
10. And such has been made
for sinners when they die and
are buried in the earth and
judgement has ποῦ been
executed on them in their life-
time. 11. Here their spirits
shall be set apart in this great
pain till the great day of judge-
ment and punishment and
for κοιλωμάτων. 9. The first divi-
sion is for the souls of the righteous—
both those who have been martyred
and those whohave not. Spirits. In
E only ἢ reads ‘ spirits’, the rest give
‘souls’, But the word nafs in E fre-
quently means spirit as in 1513 6913 997,
as well as in verses 11, 12, 13 of this
chapter. Hence I have rendered it
‘spirit’ in such cases. In which.
Here (δ has οὗ... ἐν αὐτῷ =D. . 71,
The bright spring of water. In E
for ‘ bright’ the text gives ‘ brightness’
or ‘light’. In the underworld, souls,
according to the Greek Cults, Jewish,
Hellenistic, and Christian literature,
suffered from thirst: see Dieterich,
Nekyia, 97 sqq. In the Greek Hades
there was a spring of forgetfulness
on the left, while on the right was
the spring of memory—the cool water
—uxpov ὕδωρ, by the drinking of
which consciousness and memory were
quickened, the first condition of the full
1370
~
Chapter XXIT. 5-11
ing:
49
Gs
9. And he answered me say-
‘These three have been
made that the spirits of the
dead might be separated. And
this division has been made for
the spirits of the righteous, in
which there is the bright spring
of water. 10. And this has
been made for sinners when
they die and are buried in the
earth and judgement has not
been executed upon them in
their lifetime. 11, Here
their spirits shall be set apart
in this great pain, till the great
day of judgement, scourgings,
and torments of the accursed
or blessed life. See Rohde, Psyche, ii. 2.
310, 390-391. The expression ‘ water
of life’ is found in Babylonian litera-
ture in the Adapa Myth and the
Descent of Ishtar, K.A.7.° 523 sqq.
10-11. The second division is for those
sinners who lived prosperously and
escaped punishment in life, and finally
attained to honourable burial. Accord-
ing to Hebrew and Greek ideas the
privation of funeral rites was a great
calamity, and involved, at least accord-
ing to ancient ideas, inevitable suffer-
ing for the departed soul. 10.
And this. In E bakama kamaht is
corrupt for wakamaht = καὶ οὕτως.
Here οὕτως is corrupt for οὗτος the de-
monstrative. The angel points to each
division as he describes it. I have in-
troduced this emendation into my trans-
lation of G¥ in verses 9, 10, 12, 18,
11, Great pain. Cf. 1037 8 Luke
1675-25, Great day of judgement.
Cf. 452n. Theaccursed. Here τῶν
50
E
torment_of those who } curse t
for ever, and retribution for
‘their spirits. There He shall
bind them for ever, 12. And
division has been made
for the spirits of those who
make their suit, who make
their
destruction, when they were
slain in the days of the sin-
13. Such has been
made for the spirits of men
who were not righteous but
sinners, who were-complete in
‘disclosures concerning
ners,
transgression, and of the trans-
gressors they shall be com-
panions; but their spirits shall
not be slain in the day of
judgement nor shall they be
raised from thence.’ 14, Then
κατηραμένων, Which E takes actively, is
to be taken passively as in Wisd. 121:
2 Kings 9°4 Matt. 254. So that
(there may be) retribution = ἵν᾿ ἀντ-
απόδοσις. Emended by Radermacher.
12-13. The third division is for sinners
who suffered in this life, and therefore
incur a less penalty in Sheol. For
them Sheol is an everlasting place of
punishment, since they are not raised
from it to be delivered over to a severer
condemnation at the final judgement.
12. These sinners demand vengeance
on those that did violence to them in
life, just as the righteous in the first
division demanded justice against those
that had destroyed them. 13,
Companions. So also E—kamahémt.
The Book of Enoch
Ge
for ever, so that (there may
be) retribution for their spirits.
There He shall bind them for
12. And this division
has been made for the spirits
ever,
of those who make their suit, —
who make disclosures concern-
ing their destruction, when they
were slain in the days of the
13, And this has
been made for the spirits of
men who shall not be righteous
but sinners, who are godless,
and of the lawless they shall
sinners.
be companions: but their spirits -
shall not be punished in the
ξ
day of judgement nor shall
they be raised from thence.’ -
14. Then I blessed the Lord
of Glory and said: ‘ Blessed
Their spirits. + ‘because those who
suffer affliction here are punished less’,
G&—a gloss. Shallnotbe punished
(68). Here E has ‘shall not be slain
= ἀναιρεθήσονται or
The same word is found in 991 1088 in
the same connexion. Cf. Matt. 1038,
Nor shall they be raised. The resur-
rection here implied is of Israel only :
so the entire Section 1-36 would lead us”
to infer, Otherwise this declaration of
a General Resurrection is solitary and
unique in pre-Christian Jewish Apo-
crypha, 14. After each fresh re-
velation Enoch generally bursts forth
into a doxology. Cf. 257 275 364 399-18
4810 818 8311 84 9049. These doxologies
have, as a rule, a close connexion in
.
Ἷ
φονευθήσονται.
[Sect. I :
Ϊ
Sect. T] Chapters XXII.
al
I blessed the Lord of glory and
said: ‘Blessed be my Lord, the
Lord of righteousness, who
ruleth for ever.’
12—XXTIV. 1 51
Gs
art Thou, Lord of righteous-
ness, who rulest over the
world,’
“
XXII. The Fire that deals with the Luminaries of Heaven.
XXIII. 1. From thence I went to another place to the west of
the ends of the earth.
2. And I saw a "burning" fire which
ran without resting, and paused not from its course day or night
but (ran) regularly.
which rests not ?”
-8. And I asked saying: ‘What is this
4, Then Raguel, one of the holy angels
who was with me, answered me "and said unto me": ‘ This
course ‘of fire' "which thou hast seen" is the fire in the west
which }persecutes} all the luminaries of heaven,’
XXIV—XXV. Zhe Seven Mountains in the North-West and the
Tree of Life.
XXIV. 1. "And from thence I went to another place of the
thought with their respective contexts.
Lord of glory: see 25° (note). Lord
of righteousness ; cf. 904° 106°.
XXIII. 1,2. Enoch still remains
in the west, but proceeds to another
quarter of the west where there is
a restless river of fire. 174 appears to
deal with the same subject. 1. West
of the ends (68). E. = ‘west, to the
ends’. 2. Burning (E). >Gé.
But (ran) regularly (E). G® ἅμα
(corrupt for ἀλλὰ) διαμένον. 4, And
said unto me (E).>G*. Of fire
(68). » Ε. Unless we take coazni
( = ‘and this is’) as a corruption of
οοὰ ᾿δ) = ‘of fire’ (Flemming). But it
may = τό before πρὸς δυσμάς, Which
thou hast seen (E).>G*. Perse-
cutes (G& ἐκδιῶκον). The text is
highly doubtful. E certainly supports
ἐκδιῶκον though it is corrupt: that is,
it reads jénadéd ( = ‘ burns’) corrupt
for jésadéd = ‘persecutes’, But in
204, where the functions of Raguel
are described, it is said that he ‘ takes
vengeance on the world of the lumi-
naries’, i.e. ἐκδικῶν, These verbs are
confused elsewhere ; οἵ, Sir. 3939 Both
passages clearly embody the same idea.
Raguel ‘ takes vengeance on the world
of the luminaries’ in 206 and ‘ perse-
cutes all the luminaries of heaven’ in
234, The idea of ‘taking vengeance
on’ or ‘ persecuting’ all the luminaries
is inconceivable, and since the object
in both passages is the same, the cor-
ruption lies in the verb. ἐκδιῶκον is
probably secondary to ἐκδικῶν. The
latter = YD, which means either ‘to
requite in a good or bad sense’ or
‘to take vengeance on’. Hence I
suggest that the meaning ‘requite’
should be restored here, and in 203.
XXIV. Enoch has been in the
extreme west in 23: now he goes to
the NW. First he sees a mountain
range of fire and then the seven great
mountains, one of which is the throne
of God. 1, And from thence...
of the earth (E).>G% Day and
E2
52 The Book of Enoch [Sect. I
earth", and he showed me a mountain range of fire which burnt
"day and" night. 2. And I went beyond it and saw seven
magnificent mountains all differing each from the other, and
_ the stones (thereof) were magnificent and beautiful, magnificent
as a whole, of glorious appearance and fair exterior: "three
towards" the east, "one" founded on the other, and three towards
the south, "one" upon the other, and deep rough ravines, no one
of which joined with any other. 3. And the seventh moun-
tain was in. the midst of these, and it excelled them in height,
resembling the seat of a throne: and fragrant trees encircled the
throne. 4, And amongst them was a tree such as I had never
yet smelt, neither was any amongst them nor were others like
it: it had a fragrance beyond all fragrance, and its leaves and
blooms and wood wither not for ever: and its fruit "is beautiful,
and its fruit” resembles the dates of a palm. 5. Then I said:
‘' How! beautiful is this tree, and fragrant, and its leaves are
fair, and its blooms "very" delightful in appearance.’ 6. Then
answered Michael, one of the holy "and honoured” angels who
was with me, and was their leader,
XXV. 1. And he said unto me: ‘ Enoch, why dost thou ask
me regarding the fragrance of the tree, and ‘why' dost thou
wish to learn the truth?’ 2. Then I answered him "saying":
(E). > Gé. 2. Beyond it (éméxeva
αὐτῶν). E ‘towards it’—always wrong
in its rendering of this word; cf. 18°
was any amongst them (EH). G& =
‘and no one else had enjoyed (ηὐφράνθη)
them’. Is beautiful, and its fruit
note. Differing each from the
other, i.e. of seven different precious
And beautiful (E). Gé# ‘in
beauty’. Three towards !° (E).>G®.
One 19,329 (E).>G*%. Rough (G® τρα-
χεῖαι). E = σκολιαί. 8. Excelled
them in height (ho,) ndhémi (δ,
save that GS om. ‘them’), All other
MSS. of E read nahdmi = ‘their
height’. Resembling (G‘ and E by
emending sa jétmasalti into zajétmasal).
Fragrant (Εἰ = εὐώδη. G® εὐειδῆ, ‘ of
goodly appearance’—corrupt ; οἵ, 244.5
Zot} 4. The tree described here
is the iree of life ; cf, 254-6. Neither
stones.
(E). > G& through hmt. 5. How
(G8, > E), Fragrant (G& εὐῶδες.
E = evadés). Its blooms (Gf), E
reads féréhQ corrupt for ségéhad =
G%. Very (E.>G8). 6. Michael,
the patron angel of Israel, is in charge
of these special treasures of the Mes-
sianic kingdom. And yet, according
to 207, we should expect Gabriel here.
And honoured (E. > 68).
XXV. 1. Ask. + ‘and why didst
thou marvel’G®. Why 2° (68). > E.
Wish to learn the truth (G*), HE =
ἀκριβοῖς μαθεῖν = * inquire accurately to
learn’. Seenoteon215, 2, ThenI,
Sect. I] Chapters XXIV, 2—XXV. ὁ 53
‘I wish to know about everything, but especially about this tree.’
8. And he answered saying: ‘This high mountain "which thou
hast seen", whose summit is like the throne of God, is His throne,
where the Holy Great One, the Lord of Glory, the Eternal
King, will sit, when He shall come down to visit the earth with
goodness. 4, And as for this fragrant tree no mortal is per-
mitted to touch it till the great judgement, when He shall take
vengeance on all and bring (everything) to its consummation for
ever. It shall then be given to the righteous and holy. ὕ. Its
fruit shall be for food to the elect: it shall be transplanted to
the holy place, to the temple of the Lord, the Eternal King.
6. Then shall they rejoice with joy and be glad.
+ ‘Enoch’ a-q, B against G®, 4.
Saying (E). > Gé. 3. On this
mountain see note on 188, This
mountain is the middle one of the
seven in 18°-* 241-3, ‘Which thou
hast seen (E).>G*. The Holy
Great One... Glory (E). G® ‘the
great Lord, the Holy One of Glory’.
Holy Great One: see 1° (note).
Lord of Glory; cf. 2214 (257) 2755 364
408 682 888, Eternal King; cf. vv.
5, 7; 278; only found in 1-36. When
He shall come down, ἄς. This moun-
tain, as we have seen in 188 note, is in
the NW. In 77! it is said that God
will descend in the south. 4. Then
(5). E=7é6¢ corrupt forzé7e. Holy
(65 ὁσίοις. E=‘humble’; cf. 1087).
4, 5. This tree is the tree of life. By
the eating of this tree after the final
judgement men are endowed with long
life—not eternal life; cf. 59 1017 258,
Cf. 2 Bar, 73% ὃν ὁ, 774, The writer of
1-36 has not risen to the conception
of an eternal life of. blessedness for the
righteous, and so has not advanced
a single step beyond the conceptions
found in Is. 65 66. This materialistic
concept‘on of the tree of life based on
Gen. 2° 322, and here published afresh,
gained afterwards a wide currency in
Jewish and Christian literature though
mainly with a symbolical meaning ;
cf, Rev. 27 227,14 4 Ezra 852, . 5. Its
fruit ... to the elect. G® reads
ὃ καρπὸς αὐτοῦ τοῖς ἐκλεκτοῖς + εἰς ζωὴν +
εἰς βοράν. The writer had before him
Ezek. 4712 ΝΟ yap yn, εἰς ζωήν
= hile which I take to be combed
“pitts ran ee sypnad nae)
b> 05, Eis here very corrupt = ἐκ τοῦ
καρποῦ αὐτοῦ δοθήσεται τοῖς ἐκλεκτοῖς
ζωή, καὶ εἰς βορρᾶν. Transplanted to
(GE μεταφυτευθήσεται év), The μετά
reflects probably a separate verb in the
original, The tree of life, which, ac-
cording to the Massoretic Text, stood
along with the tree of knowledge in
the earthly Garden of Eden was,
according to our text, removed to the
Garden of Righteousness in the NW..,
whence it was subsequently to be
transplanted to the holy place. The
holy place, i.e, Jerusalem, We can-
not tell whether the author intended
here the New Jerusalem which, accord-
ing to 90%, was to be set up by
God Himself. It is, at all events, a
Jerusalem cleansed from all impurity,
and that is probably all that the
author meant. 6. In this verse
Thave followed G%. E differs only in
54 The Book of Enoch [Sect. I
And into the holy place shall they enter ;
And its fragrance shall be in their bones,
And they shall live a long life on earth, é
Such as thy fathers lived :
And in their days shall no "sorrow or" plague
Or torment or calamity touch them.’
7. Then blessed I the God of Glory, the Eternal King, who
hath prepared such things for the righteous, and hath created
them and promised to give to them.
Jerusalem and the Mountains, Ravines, and Streams.
XXVI. 1. And I went from thence to the middle of the
earth, and I saw a blessed place in which there were trees!
with branches abiding and blooming [of a dismembered tree].
the second and third lines, where itreads
‘Into the holy place shall they enter
(mtu, B-o ,b),
Tts fragrance shall be in their bones.’
But gq, 0,5 read wajabaw’t = ‘and
they shall draw the fragrance thereof
into their bones’, instead of j&baw’t
= ‘shall enter’. If this reading were
right ἐν τοῖς ὀστέοις αὐτῶν would =
PIII = ‘into themselves’, Then
we should have
‘ Then shall they rejoice with joy,
And be glad in the holy place:
And they shall draw the fragrance
thereof into themselves
And they shall live’, &e.
The eating of this tree imparts life; ef.
Test. Lev. 18": its fruit fills and heals
the righteous, 4 Ezra 71% ; cf. 852 Rev. 27
224, Since the word used here is ὀσμαὶ
αὐτοῦ, Beer thinks there may be an
echo of this idea in 2 Cor. 216 ὀσμὴ ἐκ
ζωῆς eis ζωήν. |Nosorrow or plague.
Cf. Is. 651% 2, - Touch. Cf. in this
sense Job 11! 25 1 Chron. 167%, &e,
With βάσανοι... οὐχ ἅψονται αὐτῶν
"ef. Wisd. 81 οὐ μὴ ἅψηται αὐτῶν βάσανος
which seemsa quotation. βάσανος -- N1°5,
7. On the doxology cf, 2214, Who,
50 68 ὅς, E = ὡς =‘because’, Cre-
ated them (68). ἘΠ’ created such things’.
XXVI. Enoch visits Jerusalem and
its vicinity. 1. The middle of
the earth. The writer regards Jeru-
salem as the centre of the earth; cf.
Ezek. 8812 55 \4, In the Book of
Jubilees, 812, 19 it is called the navel or
ὀμφαλός of the earth, just as Delphi
was regarded amongst the Greeks. This
idea reappears in the Talmud—Joma
54> Sanh. 37%. See Weber, Jiid. Theol.
208. In En. 9056. Gehenna is in the
middle of the earth. Blessed place.
All MSS. of E except q read ‘ blessed
planted place’ against G®; cf. 271 8940
Dan. 114% 45 ©. In which there
were trees. So G®, but lost in E
owing to hmt.: i.e. esaw ζει θυ fell
out after zabéti. Or it may have
been omitted by the translator owing
to the final phrase. Of a dismem-—
bered tree. This phrase can only be
interpreted of Israel. If it is original,
then ‘in which there were trees’ can-—
not be original, and the text may
refer to the participation of the
righteous descendants of Israel in
the Messianic Kingdom in Palestine, —
‘|Soct.1] Chapters XXV. 7—XXVII. 1 BB
2. And there I saw a holy mountain, “and” underneath the moun-
tain to the east there was a stream and it flowed towards the
south. 8. And I saw towards the east another mountain
higher than this, and between them a deep and narrow ravine :
in it also ran a stream "underneath’ the mountain. 4, And to
the west thereof there was another mountain, lower than the
former and of small elevation, and a ravine ‘deep and dry’
between them: and another deep and dry ravine was at the
extremities of the three “mountains’, 5. And all the ravines
were deep "and narrow", (being formed) of hard rock, and trees
were not planted upon them. 6, And I marvelled "at the
rocks, and I marvelled™ at the ravine, yea, I marvelled very much,
The Purpose of the Accursed Valley.
XXVITI. 1. Then said I: ‘For what object is this blessed land,
which is entirely filled with trees, and this accursed valley
5. And narrow (E), » 68, 6.
The valley of Hinnom. At the rocks,
and I marvelled E.> G* through hmt.
XXVII. 1. Then (Ε). G® ‘and’,
Blessed land. See 26'n. And this
accursed valley between (E), G&=
‘and (why is) this valley accursed’,
But G® has probably lost ἡ before
κεκατηραμένη and E is right. The
valley of Hinnom or Gehenna had
three meanings in the O.T. 1° It
was used merely in a topographi-
cal sense as the boundary between
Judah and Benjamin, Jos, 158 1816,
2° It was used in a religious signifi-
Since, however, the trees here spoken
of are again referred to in 27' yj...
πλήρης δένδρων, we conclude that the
clause ‘in which there were trees’
is original and that ‘ of a dismembered
tree’ is a disturbing gloss, which intro-
duces symbolical meanings into a non-
metaphorical passage. Abiding. G®
E μενούσας = ᾿ῬΡ, Cf. Jer. Targ.
onGen 853 δὲ [9 Ὁ, 3.4
holy mountain,i.e. Zion, And 39,
So E.>G*%. A stream, i.e. the
brook of Siloah. Flowed (E = τὴν
ῥύσιν εἶχεν). ΟΕ corruptly reads δύσιν.
8. Another mountain, i.e. the Mount
of Olives, Between them (E). G*
‘between it’. Ravine, i.e. the valley
of the Kedron or of Jehoshaphat,
A stream, i.e. the brook Kedror,
Underneath (68). E ‘towards’ or
perhaps ‘ alongside’, 4. Another
mountain, i.e. the Mount of Offence.
A ravine, i.e, the valley of Hin-
nom at the point where the three
mountains meet. Deep and dry
(G8), E ‘underneath it’. Mountains
(G8). >E. Description is accurate.
cance as implying a place of idolatrous
and inhuman sacrifices. Cf. 2 Kings 16%
2 Chron. 28° Jer. 1.81, ὅζο, 80. It signi-
fied the place of punishment for rebel-
lious and apostate Jews in the presence
of the righteous; cf, Is. 6624 (5011) Jer.
782 Dan. 123, In Apocalyptic the idea
underwent further development. 1°
Thus it was conceived as a place of
corporal and spiritual punishment for
apostate Jews in the presence of the
righteous for ever; cf. 27% % 9076, 27,
56
"between ?4
The Book of Enoch
[Sect. I
2. "Then Uriel, one of the holy angels who was
with me, answered and said: ‘ This" accursed valley is for those
who are accursed for ever: here shall all ‘the accursed’ be
gathered together who utter with their lips against the Lord
unseemly words and of His glory speak hard things.
E
Here shall they be gathered
together, and here shall be their
place of judgement. 3. In
the last days there shall be
upon them the spectacle of
righteous judgement in the
presence of the righteous for
ever: here shall the merciful
In 37-70 there appears to be a modifi-
cation of this idea; for though the
punishment is everlasting, only its
initial stages were to be executed in
the presence of the righteous. On the
expiration of these the wicked were to
be swept for ever from the presence of
the righteous; cf. 48° (note) 62% 18,
2° A place of spiritual punishment
only, for apostate Jews in the presence
of the righteons. This new develop-
ment is attested in 91-104; cf. 988
‘ their spirits shall be cast into a furnace
of fire’: also 103%. From 991! 1037 8
it is clear that to this writer Gehenna
and Sheol have become equivalent
terms. Cf. also 100°108°, the latter pas-
sage being from a different hand. On
Sheol see note on 568, and on the question
generally my Art. on ‘Gehenna’ in
Hastings, B.D., whence these state-
ments are drawn. Inthe N.T. (Matt.
529, 80 1028 18° 2816 &c.) and in 4 Ezra
7°6-88 Gehenna is no longer the place
of punishment of unrighteous Jews
but of the wicked generally. In later
Judaism the conception underwent a
further change. Gehenna was regarded
Gs
Here shall they be gathered
together, and here shall be
the place of their habitation.
3. In the last times, in the
days of the true judgement
in the presence of the righteous
for ever: here shall the godly
as the Purgatory of faithless Jews who
were afterwards to be admitted into
Paradise, but the place of eternal perdi-
tion for the Gentiles; cf. Weber, Jiid.
Theol. 341 sq. 2. Then Uriel...
said: ‘This (E).>G*& Valley.
G® has here γῆ which is a translitera-
tion of N°}, as in Neh. 11% Ezek. 325
in the LXX. It is transliterated as
γέ in 2 Chron. 28° Ezek. 3915, as yai in
Jos. 1816 Ezek. 89:1, The accursed
(G*).>E. Utter unseemly words,
See ὅς note. Gehenna is the final
abode of godless Israelites. Place of
their habitation (οἰκητήριον αὐτῶν G®).
E reads mékuénanihéma = ‘place
of their judgement’, which may be a
corruption of makéndmt = οἰκητήριον
αὐτῶν. But the corruption may have
arisen in the Greek, i.e. οἰκητήριον may
have been corrupted into κριτήριον.
2-3. Accordingly as we follow G® or
E the text differs somewhat. In the
days (G® ἐν ταῖς ἡμέραι). Here E
reads ἔσται αὐτοῖς εἰς τὴν ὅρασιν (or
ἡ Spacis). This introduces the idea
which reappears in 489 6212, See
note on 271. The godly = εὐσεβεῖς
Sect. 1]
E
bless the Lord of Glory, the
Eternal King.
Chapters XX VII. 2—XX VIII. 8
57
. Ge
bless the Lord of Glory, the
Eternal King.
4. In the days of judgement over the former, they shall bless
Him for the mercy in accordance with which He has assigned
_ them (their lot)’
5. Then I blessed the Lord of Glory and
set forth His ‘glory’ and lauded Him gloriously.
XXVITI—XXXIT. Purther Journey to the East.
XXVIII. 1. And thence I went "towards the east, into the
midst "of the mountain range" of the desert, and I saw a wilder-
ness and if was solitary, full of trees and plants.
water gushed forth from above,
2. TAnd®
3. Rushing like a copious
watercourse [which flowed] towards the north-west it caused
clouds and dew to ascend on every side.
emended from ἀσεβεῖς. Here E reads
maharjin, which may be corrupt for
méhtrin = ‘those who have obtained
merey’, ord of Glory. Cf. 25%.
Eternal King. Cf.25°. 5.His‘glory’
(88). Eom. ‘glory’ perhaps owing to
its occurrence just before. Lauded
(68 ὕμνησα). E reads zakarkt = ‘ re-
membered’, corrupt for zamarki =
ὕμνησα.
XXVIII. 1. Dillmann takes the
plain here referred to to be that of the
Jordan, and the mountain range of
the desert to be the rocky region which
separates this plain from Jerusalem.
According to Ezek. 47% 12. this desert
should one day be well watered and
covered with trees. 1. Towards
the East (E).>G*. Of the moun-
tain range (E).>G*. And plants.
Here both G® and E read καὶ ( > E)
ἀπὸ τῶν σπερμάτων. In no case can
σπερμάτων be right in its literal mean-
ing. The difficulty can be explained
from a corruption in the Aramaic or
from a faulty rendering by the Greek
translator. In the former case καὶ
ἀπὸ τ. σπερμάτων = YN) corrupt for
DPA (cf. Dan, 11% 16, Mishna, Kil.
ii, 2; iii. 2) = καὶ τῶν φυτευμάτων. Or
the Greek translator may here have
found Py MND, which ke should have
read as PYWD = καὶ ἀπὸ τ, φυτευ-
μάτων, but which he read as Γ᾽ =
καὶ ἀπὸ τ. Theodotion
gives the same misrendering in Dan.
112, 16, 2, And (E).>G%. 83;
Rushing (G® φερόμενον). E = φαινό-
μενον corrupt for paipopevor, i.e. pepd-
μενον. Which flowed. Bracketed
asanadditionin E. It caused... to
ascend (G8 ἀνάγει). E = καὶ ἀνάγεται,
but by the change of a vowel point
we recover ἀνάγει. Owing to this in-
ternal corruption E reads ὕδωρ καὶ
δρόσος. Clouds. G* Ἐὶ read ὕδωρ.
But water is the subject of the verb,
and in no case can it be said that
water ‘ascends’. Besides, δρόσον shows
that we require here some such word
as ‘mist’ or ‘cloud’ or ‘vapour’. Now
the éxact phrase we need is found in
Ps. 1357 Jer. 1013 5116 obo nbyp,
which the LXX in each case renders
σπερμάτων.
58 The Book of Enoch
XXIX. 1. And thence I went to another place in the desert,
and approached to the east of this mountain range. 2. And
Tthere™ I saw aromatic trees exhaling the fragrance of frank-
incense and myrrh, and the trees also were similar to the
[Sect. I
almond tree.
XXX. 1. And beyond these, I went afar to the east, and I
saw another place, a valley (full) of water. 2. And ‘therein
there was'a tree, the colour (?) of fragrant trees such as the mastic.
8. And on the sides of those valleys I saw fragrant cinnamon.
And beyond these I proceeded to the east.
XXXI. 1. And I saw other mountains, and amongst them
were ‘groves of! trees, and there flowed forth from them nectar,
which is named sarara and galbanum. 2. And beyond these
mountains I saw another mountain ‘to the east of the ends of
the earth’, "whereon were aloe trees", and all the trees were full
by ἀνάγειν νεφέλας and the Targums
by Ὁ} p'DId, Hence I assume that
ΤῸ ( = ὕδωρ) is here a primitive cor-
ruption of {83 = ‘clouds’. ὙΠῸ word
‘clouds’ is to be taken in the sense
of ¢ mist’, for so Onkelos renders δ =
‘mist’ in Gen. 28,
XXIX. 1. And thence. These
words E had by ἃ 5110 transposed before
+‘ water’ (i.e. clouds’) in the preced-
ing verse. G® reads ἔτι ἐκεῖθεν. 2.
There (E).>G*. Aromatic trees,
G&E read κρίσεως δένδρα. κρίσεως =
83° which, as Praetorius and Beer
have recognized, is corrupt for Xf",
Hence we should have here εὐώδη in-
stead of κρίσεω. Exhaling (68).
E = πλέον corrupt for πνέοντα (68).
Frankincenseand myrrh. 41) ngiad,
Almond tree (G* «apiais). E omits
unless we suppose kuaskuas, which
occurs without any sense in the pre-
ecding line after πνέοντα, to be a corrupt
transliteration of καρύαις = TPY,
XXX. 1. Beyond (G® ἐπέκεινα).
Here, as elsewhere, E is unable to
render this word correctly. See 18°
note. Went (66 gxéunv). E has
here dabra (= ὄρη) which seems to be
a corrupt remnant of qarabkti = ἠχόμην.
Cf. 29! 30%. Afar (68). E ‘nct
afar’, Another. + ‘great’G*. Water.
+ ‘like that which fails not ’ E—a gloss ?
2. Therein there was a tree (G®).
E = ‘I saw a beautiful tree’, The
colour (G® χρόα). E = ὅμοιον ---- {Π 68
same in sense. For χρόα Radermacher
conjectures χλόᾳ, 3. Fragrant
cinnamon. (δ Εἰ havehere the strange
phrase κιννάμωμον ἀρωμάτων, which is
a rendering of Dyan}. See Exod,
3025, Beyond. "αὶ misrenders here :
see 189 note.
XXXI. 1. Groves of (68). > E.
Nectar = DP2. E prefixes ‘as it
were’, Sarara (E). G® σαρράν = a
transliteration of “Wa kind of balsam.
Galbantim = jana mad. 2.
Beyond. E misrenders. i 18° note.
To the east of the ends of the earth
(G*).>E. Whereon were aloe trees
(Ε). » 685, Observe that G® and E
are complementary. The former gives
the habitat of the trees—the furthest
east—but not their name. E omits
the habitat but supplies the name.
J
Sect. T]
of stacte, being like almond trees.
Chapters XXIX, 1—XXXIT, 1
59
8. And when one burnt
it, it smelt sweeter than any fragrant odour.
E
XXXII. 1. And after these
fragrant odours, as I looked
towards the north over the
mountains I saw seven moun-
tains full of choice nard and
fragrant trees and cinnamon
and pepper.
The aloe mentioned here is not ‘the
common bitter aloes used in medicine
to which alone the name is given in
classical writers’, nor yet what is com-
monly known as the American aloe;
but ‘the modern eagle wood, a precious
wood exported from South-Eastern Asia,
which yields a fragrant odour when
burnt’ (Zneye. Bib. i. 120-121). In
Hebrew its form is DOTS (Num, 24°
Prov. 717) or MAK (Ps. 45° Cant, 414
in the last passage Nin the LXX and
Aquila render it by ἀλόη. In Aramaic
tive form is NAN. All (68). Ereads
*8lkf corrupt for kuélla = ‘all’. Of
stacte. I have with much hesitation
emended ef αὐτῆς in G® into στακτῆς.
E is very corrupt = στερεός, which is
transposed after almond trees, 3.
Burnt. G* has τρίβωσιν : Ἐ -- λάβωσιν,
but jénai’ewO may be corrupt for
j®hasjéw6 = τρίβωσιν. If my identifi-
cation of this tree in the note on ver. 2
is right, we should expect καύσωσιν
here, as eagle wood exhales fragrant
odours when burnt. Now τρίβωσιν =
{ppt (Pael) corrupt for npor = καύ-
owow, ‘burnt’, It. G® reads διό,
which may be corrupt for αὐτό. E =
τὸν καρπόν. Smelt sweeter (68),
E = ‘ was better’.
XXXII. The Earthly Garden of
Eden and the Tree of Knowledge. 1,
Gs
XXXIT. 1. To the north-
east I beheld seven mountains
full of choice nard and mastic
and cinnamon and pepper.
G® has lost ‘ and after these odours’ by
hmt., and reads ‘To the NE. I saw
seven mountains’, This statement
that the seven mountains are in the
NE. creates some difficulty, if the text
is correct. And that the text of G® is
correct seems to follow from the state-
ment in ver. 2 ‘ far towards the east’ in
both G§ and E, This being so, it seems
necessary to conclude that the Garden
of Righteousness in 70° 77° in the NW,
is distinct from the primitive earthly
Garden of Righteousness or Eden in
the NE., and that the seven mountains
mentioned here in connexion with the
Garden of Righteousness in 311—?are dis-
tinct from these mentioned in 189 243 344.
For the Garden of Righteousness and
the Seven Mountains, one of which is
the throne of God, are situated in the
NW. The tree of knowledge is in the
earthly Garden of Righteousness in the
NE., 325-8, and the tree of life among
the Seven Mountains, 242-25%, in the
NW. Again, it is noteworthy that
whereas the Garden of Righteousness
in 6112 60% 38 652 70% 773 is the abode
of the departed righteous, the earthly
Garden of Righteousness seems not to
be. A special division in Sheol is
assigned to the souls of the righteous
in 22°. The earthly Garden of Eden,
if the above conclusion is right,
60
The Book of Enoch
[Sect. I
2. And thence I went over. the summits of ‘all’ these moun-
tains, far towards the east ‘of the earth’, and passed above
the Erythraean sea, and went far from it, and passed over "the
angel" Zotiél.
E
3. And I came to the Gar-
den of Righteousness, and saw
beyond those trees many large
trees growing there and of
goodly fragrance, large, very
beautiful and glorious, and the
tree of wisdom whereof they
eat and know great wisdom.
has no further connexion with the
destinies of mankind according to the
Book of Enoch. The above conclusions
appear tenable, although in Gen. 28 the
Garden of Eden is said to be in the
East, while in 3%4 it is implied that it
lies in the West, and in 2!0-!4 in the
North. See Gunkel, Genzsis® 26.
These variations in Genesis are due
to different sources. 2. All
(G8). > E. Of the earth (68).
>E. Erythraean sea. The Persian
and Indian oceans: cf, 7757. Went
(68). E reads konka corrupt for βου κα
=G*. Far from it (E = ἀπὸ τούτου
μακράν). G® reads én’ ἔΑλκρων, καὶ ἀπὸ
τούτου = ‘towards Akron and from this’,
The angel (EZ). >G8. 3. Beyond.
So E, which so renders μακρόθεν and
wrongly takesitas governing the follow-
ing words in the genitive. Growing
(E = φυόμενα). (δ reads δύω μέν, but
this reading is certainly corrupt. If
δύω μέν were original, then τὸ δένδρον
τῆς ζωῆς would have to he inserted be-
fore καὶ τὸ δένδρον τῆς φρονήσεως. But
the tree of life, according to 242-25, is
in the neighbourhood of the. chief of the
Gs
3. And I came to the Gar-
den of Righteousness, and from
afar off trees more numerous
than these trees and great—
ttwot trees there, very great,
beautiful, and glorious, and
magnificent, and the tree of
knowledge, whose holy fruit
they eat and know great
wisdom.
Seven Mountains in the NW. See
notes 321 255 18%, The passages from
the Zohar quoted by Lawrence, and sub-
sequently adduced by Lods and Lawlor
in support of δύω μέν cannot, therefore,
bear on our text; but may be derived
ultimately from 2 Enoch, and in part
from Gen. ὃ. These passages are
(Lawrence, p. xxix) from vol. i, Parasha
MUNI, p. 37, ed. Mont. et Amstel. :
‘Sanctus et Benedictus sustulit eum
(Enochum) ex mundo, ut ipsi serviret
... Ex eo inde tempore liber trade-
batur, qui Enochi dictus est. In hora
qua Deus eum sustulit, ostendebat ei
omnia repositoria suprema, ostendebat —
ei arborem vitae medio in horto, folia
eius atque ramos.’ Again (vol. ii,
Parasha MOw2, p. 55%): “Τὰ Enochi
libro narratur, Sanctum et Benedictum,
cum ascendere eum iusserit et omnia ei
superiorum et inferiorum regnorum re-
positoria ostenderit monstrasse quoque
arborem vitae et arborem de qua
Adamus praeceptum recepit.’ These
passages refer to 2 Enoch. The italicized
words omnia repositoria suprema refer
to Paradise and Hell, which are described
Chapters XXXII, 2—XXXIIT, 3 61
4. ‘That tree is in height like the fir, and its leaves are' like
(those of) the Carob tree: and its fruit is like the clusters of the
vine, very beautiful: and the fragrance of the tree penetrates
afar, 5. Then I said: ‘ ‘How’ beautiful is the tree, and how
attractive is its look!’ 6. Then Raphael, the holy angel who
was with me, answered me "and said”: ‘This is the tree of wisdom,
of which thy father old (in years) and thy aged mother, who
were before thee, have eaten, and they learnt wisdom and their
eyes were opened, and they knew that they were naked and they
were driven out of the garden.’
XXXIII. 1. And from thence I went to the ends of the
Sect. 1]
earth and saw there great beasts, and each differed from the
other; and (I saw) birds also differing in appearance and beauty
and voice, the one differing from the other. 2. And to the
east of those beasts I saw the ends of the earth whereon the
heaven rests, and the portals of the heaven open.
3. And
I saw how the stars of heaven come forth, and I counted the
in 2 Enoch 8-10, The next italicized
words—arborem vitae medio in horto—
may be taken directly from 88 of the
same book or from Gen. 2°, while the
phrase arborem de qua Adamus prae-
ceplum recepit might possibly refer to
1 Enoch 32°-®, but much more likely to
Gen. 21". Whose holy fruit = od...
τοῦ καρποῦ avrov—an Aramaic idiom
AYE..." 4. That tree... its
leaves are. So G*. > E through hut.
Like the clusters of thevine. Accord-
ing to certain Rabbinic authorities the
tree of which Adam ate was the vine :
ef. Sanh, 70° DIS 1300 Soxw jw
{DI WNIT, See also Ber. 40%. The
fragrance of the tree penetrates
afar. So Eing. σήν add asyndetically
after ‘penetrates’ as a variant (?) ‘ pro-
ceeds’, while ¢8 subsequently connect
the two verbs, (δ reads ‘ its fragrance
penetrates afar from the tree’. 5.
Then (G®). E ‘and’. Τότε occurs
frequently in 6-32, i.e. 91 10!) 18 112
133, 6 214, 5, 8 228, 8, 14 234 2.45, 6 256, 7275
325, ὁ This is an Aramaic feature.
E in a few cases fails to preserve it.
How (G& ds). >E as in 245, The
tree (GS). E reads ‘this tree’; but
here, as frequently, E renders the Greek
article by a demonstrative pronoun,
And how. All MSS. of E except ¢
add ‘ beautiful and’ against G and q.
6. Adam and Eve seem to be still liv-
Hence, if 10! belongs to this
section originally, the writer adopted
the Samaritan chronology. See 65?
(note). Observe that Adam’s sin is
not regarded as the cause of man’s fall
and destruction in the deluge. Then
(GS). E ‘and’. See note on 82,
Raphael. We should, according to
20’, expect Gabriel here. And said
(E). >G&. Of which. Gé® breaks
off with ἐξ οὗ ἔφαγεν ὃ πατήρ σου.
XXXTII. 2. Whereon the heaven
rests. See 18° note. 3. The
portals of the stars here mentioned are
described at length in 72-82. If we
are to regard the two accounts as in the
ing.
62 The Book of Enoch [Sect. I
portals out of which they proceed, and wrote down all their out-
lets, of each individual star by itself, according to their number
and their names, their courses and their positions, and their times
and their months, as Uriel the holy angel who was with me
showed me, 4, He showed all things to me and wrote them
down for me: also their names he wrote for me, and their laws
and their companies,
Enoch’s Journey to the North.
XXXIV. 1. And from thence I went towards the north to
the ends of the earth, and there I saw a great and glorious
device at the ends of the whole earth.
three portals of heaven’ open in the heaven: through each of
them proceed north winds: when they blow there is cold, hail,
frost, snow, dew, and rain. 3, And out of one portal they blow
for good: but when they blow through the other two. portals,
{
2. And here I saw
it is with violence and affliction on the earth, and they blow —
with violence.
XXXV. And from thence I went cops the west to the |
ends of the earth, and saw there three portals of the heaven —
open such as I had seen in the feast}, the same number of
portals, and the same number of outlets.
The Journey to the South.
XXXVI. 1. And from thence I went to the south to the
j
ends of the earth, and saw there three open portals of the
heaven: and thence there come dew, rain, and windf.
2, And —
main consistent, the portals of the stars
are also those of the sun and moon, 72°,
4. This verse conflicts with the pre-
ceding. There Enoch writes down
the various statements: here Uriel.
Companies or‘ companions’. Soa. β
reads ‘ functions’.
XXXIV. Cf. 76. 1, Device
(a-m), mé28 read ‘ wonder’. 2.
And. >q. North winds (baman-
gala mas‘é gm, 8B). This ought to be
the meaning, but it is questiunable
whether the Ethiopie will adm‘t of it.
The text of ἐξέξῳ is practically the same,
g (bama’ékala mas‘é) = ‘winds through
the north’, 3. They blow (a-m,
chkln a). mt*, abdefow ,b ‘it blows’.
It is... violence.
{
Probably corrupt —
for ‘they blow with violence and there —
is affliction on the earth’.
XXXV. The teastt. Read ‘the
north’. Otherwise and preferably we
should transpose this chapter after 36°.
XXXVI. 1. Come. Here a-g, B
Sect. I] Chapters XX XIII. 4—XXXVI. 4 63
from thence I went to the east to the ends of the heaven, and
saw here the three eastern portals of heaven open and small
portals above them.
pass the stars of heaven and run their course to the west on the
path which is shown to them, 4, And as often as I saw
I blessed always the Lord of Glory, and I continued to bless the
Lord of Glory who has wrought great and glorious wonders, to
show the greatness of His work to the angels and to spirits and
8. Through each of these small portals
to men, that they might praise His work and all His creation :
that they might see the work of His might and praise the great
work of His hands and bless Him for ever,
add ‘the south wind’, but this cannot seems imperfect. Possibly there stood
be right, and here again, as several
times before, we must follow ῳ in omit-
ting this phrase. The fact also that tu,
abcklz,a omit the following ‘and’
points in the same direction, wu emends
‘the south wind’ into ‘from the south’.
+Andwind}. As Martinremarks these
words are meaningless here. The text
(ef. 34%) originally something like:
‘And from thence came the south
winds, and when they blow there is
dew and rain’, 4. To spirits and
to men (yqu! though reading nafasit
(-sata w) ). Other MSS. ‘to the spirits
of men’, The work of His might.
q reads ‘the might of His work’.
SECTION II
(CHAPTERS XXXVII—LXX!)
THE PARABLES. INTRODUCTION
A. Critical Structure. B, Relation of 37-71 to the rest of the Book.
C. Date. D. The Problem and its Solution.
A. This Section is in a fragmentary condition, and many of the
critical questions connected with it can only be tentatively solved —
or merely stated. It consists in the main of three Parables—38—44,
45-57, 58-69. These are introduced by 37 and concluded by 70
which records Enoch’s final translation. 71 appears to be out —
of place, and belongs to one of the three Parables. The two visions |
recorded in it were witnessed in Enoch’s lifetime. See notes in loc, —
There are many interpolations. 60 65-69? are confessedly from
the Book of Noah. 39!-28547-552 are probably from the same —
work, These interpolations are adapted by their editor to their
adjoining contexts in Enoch. This he does by borrowing character-
istic terms, such as ‘Lord of Spirits’, ‘Head of Days’, to which, |
however, either through ignorance or of set intention he generally
gives a new connotation: see Notes for details. Ἷ
There now remain. the following chapters and verses; 37-41? 42
45-548 553-58 62-63 6925-71. But these passages can hardly have —
been derived from the same hand originally. There are traces of ©
a composite origin. Beer, in Kautzsch’s Apok. und Pseudep. ii. 227,
has drawn attention to the fact that behind the Parables there
appear to lie two distinct sources—one dealing with the Elect One™
(40° 458 49% 4 51% 5 52% 9 53° 55% 61 8, 10 62") and the other with —
the Son of Man (46% % 4 485 627 9, 14 6311 692 2% 29 ΤΟ ΤΡ
and that in the former the angelus interpres was designated ‘the
angel of peace ‘who went with me’ and in the latter ‘the angel who —
went with me’ (see 40? note). This observation is just, and even
with the present text it is possible, I think, to distinguish these
sources, though Beer has not attempted it. But these two sources do —
not account for the whole of the Parables. In 71 there are two distinct —
visions, 711-4 and 715-1", where the angelus interpres is Michael and ~
not either of the former angels, unless we identify him with one of :
λ —— we
en eee ee
ξ
Sect. IT] ο΄ Introduction 65
them, which is indeed possible: see my edition of the Test. XII
Patriarchs, pp. 39-40. Whence 42 is drawn is a difficulty. But
returning to the two sources above-mentioned, we might assign to
the ‘Son of Man’ source and the angelic interpreter—‘ the angel
who went with me.’
405 Ὁ
δ25. “͵
515“,
627-63,
6926-29,
70-71,
And to the source dealing with the Elect One and the angelic
interpreter—‘ the angel of peace.’
38-39.
401-2; 8-10,
411-2) 9,
45.
488-10,
50-521-% 5-9,
53-54°,
55°57.
611-2) 5-13,
621,
The above analysis of the sources.can of course only be provisional
until the Greek version of the original is recovered. ‘The second
source differs from the former in recognizing the judgement of the
sword, 38°, 488-10 and the attack of the hostile Gentiles on
Jerusalem, 56, the progressive conversion of the Gentiles who had
no part in oppressing Israel, 50?~*, and the triumphant return of
the Dispersion, 57. 55°-57%® looks like an independent source
adapted to a new context. There is no hint of the judgement of
the sword in the first source,
These two sources had much material incommon. ὅ21 τἀν ον
belonged to both in some form. The Elect One and the Son of Man
alike judge the kings and the mighty, and the same attributes are
to a great extent ascribed to each, save that of pre-existence, which,
as it happens, is attributed only to the Son of Man, 48? 99.
B. Relation of 37-71 to the rest of the book. As all critics
are. now agreed that the Parables are distinct in origin from the
1370 F
66 The Book of Enoch [Sect. II
rest of the book, there is no occasion for treating exhaustively
the grounds for this conclusion. Accordingly, we shall give here
only a few of the chief characteristics which differentiate this
Section from all the other Sections of the book, (a) Names of God
found only in 87-71. ‘Lord of Spirits’ (passim); ‘Head of
Days’ (46%); ‘Lord of the mighty’ (63%); ‘Lord of the rich’ (63%);
‘Lord of wisdom’ (63%). (Ὁ) Angelology. ‘The four chief angels
in 37-71 are Michael, Raphael, Gabriel, and Phanuel, Phanuel is not
mentioned elsewhere in the book, which gives Uriel instead, In
141 God is surrounded by Cherubim; but in 611° 71° by Cherubim,
Seraphim,and Ophannim, angels of power, and angels of principalities.
The angel of peace (408) is also peculiar to the Parables, (0)
Demonology. In the other Sections of the book the sins of the
angels consisted in their lusting after the daughters of men (6-8),
but in 54° in their becoming subjects of Satan. In 37-71 an evil ᾽
spirit-world is presupposed from the beginning, but not in the rest
of the book. Satan and the Satans, 407 53° 54% are not even
mentioned in the other Sections, These have access to heaven, 407,
whereas in the other Sections only good angels have access there.
The angels of punishment also are found for the first time in 37-71.
(d) The Messianic doctrine in 37-71 is unique, not only as
regards the other Sections of Enoch, but also in Jewish literature
asa whole, The Messiah pre-exists, 48? (note), from the beginning ;
he sits on the throne of God, 51%, and possesses universal dominion,
62°; all judgement is committed unto him, 6927, and he slays the
wicked by the word of his mouth, 62%, Turning to the other
Sections we find that there is no Messiah in 1-36 and in 91-104,
while in 83-90 the Messiah is evidently human and possesses none
of the great attributes belonging to the Messiah of the Parables.
(e) The scene of the Messianic kingdom in 1-36 is Jerusalem
and the earth purified from sin; in 83-90, a heavenly Jerusalem —
set up by God Himself; in 91-104, Jerusalem and the earth as .
they are; but in 37-70, a new heaven and a new earth, 45% © (note).
Again, the duration of the Messianic kingdom in 1-36 is
eternal, but the life of its members limited. The duration of the
Messianic kingdom in 83-90 is eternal, and the life of its members ;
eternal (ἢ), The duration of the Messianic kingdom in 91-104 is
limited, and the life of its members limited. (In 91-104 the real
interest centres, not in the Messianic kingdom, but in the future
spiritual life of the righteous.) But the duration of the Messianic
kingdom in 37-71 15 eternal, and the life of its members eternal.
Sect, IT] Introduction — 67
Ὁ, Date, From a full review of the evidence, which is given
and discussed in the notes on 385, it appears that the kings and
the mighty so often denounced in the Parables are the later
Maccabean princes and their Sadducean supporters—the later
Maccabean princes, on the one hand, and not the earlier; for the
blood of the righteous was not shed, as the writer complains (47) 2, 4),
before 95 B.c.: the later Maccabean princes, on the other hand,
and not the Herodians; for (1) the Sadducees were not supporters
of the latter, and (2) Rome was not as yet known to the writer as
one of the great world-powers—a fact which necessitates an earlier
date than 64 B.c., when Rome interposed authoritatively in the
affairs of Judaea. Thus the date of the Parables could not have
been earlier than 94 B.c. or later than 64 B.c. But it is possible
to define the date more precisely. As the Pharisees enjoyed un-
broken power and prosperity under Alexandra 79-70 8. 6., the
Parables must be assigned either to the years 94-79 or 70-64.
Finally, if we consider that 56°—-57° is an interpolation, and that
this passage must have been written before 64 B.c., the Parables
might reasonably be referred to the years 94-79. See also Gen,
Introd. _
D. The Problem and its Solution. Seeing that God is a just
God, how comes it that wickedness is throned in high places and
that righteousness is oppressed? Is there no end to the prosperity
and power of unbelieving rulers, and no recompense of reward
for the suffering righteous? The author (in the genuine portions)
finds the answer in a comprehensive view of the world’s history :
ouly by tracing evil to its source can the present wrongness of things
be understood, and only by pursuing the world’s history to its final
issues can its present inequalities be justified. The author has
no interest save for the moral and spiritual worlds, and this is
manifest eyen in the divine names ‘ Lord of Spirits’, ‘Head of
Days’, ‘Most High’. Whole hierarchies of angelic beings appear in
' 6110-*2, His view is strongly apocalyptic, and follows closely in the
wake of Daniel. ‘The origin of sin is traced one stage further back
than in 1-36. The first authors of sin were the Satans, the
adversaries of man, 407 (note), The Watchers fell through becoming
subject to these, and leading .mankind astray, 54°, Punishment
was at once meted out to the Watchers, and they were confined in
a deep abyss, 54°, to await the final judgement, 54° 554 64. In
the meantinie sin flourishes in the world: sinners deny the name
of the Lord of Spirits, 38? 41°, and of His Anointed, 481°; the
F2
68 The Book of Enoch [Sect. IT -
kings and the mighty of the earth trust in their sceptre.and glory,
637, and oppress the elect of the children of God, 621, But the
prayer of-the righteous ascends, and their blood goes up before
the Lord of Spirits crying for vengeance, 471; and the angels
unite in the prayer of the righteous, 472, But the oppression of
the kings and the mighty will not continue for ever: suddenly the
Head of Days will appear and with Him the Son of Man, 462 % 4
482, to execute judgement upon all alike—on the righteous and
wicked, on angel and on man. And to this end there will be
a Resurrection of all Israel, 511 615; the books of the living will
be opened, 47%; all judgement will be committed unto the Son of
Man, 41° 6977; the Son of Man will possess universal dominion,
62°, and sit on the throne of his glory, 62% 5 692% 39. which is
likewise God’s throne, 47° 51°. He will judge the holy angels, 618,
and the fallen angels, 55‘, the righteous upon earth, 62°, and the
sinners, 62%; but particularly those who oppress his saints, the
kings and the mighty and those who possess the earth, 48% 8-9 533
62%; 11, All are judged according to their deeds, for their deeds
are weighed in the balance, 414. The fallen angels are cast into
a fiery furnace, 54°; the kings and the mighty confess their sins,
and pray for forgiveness, but in vain, 63; and are given into the
hands of the righteous, 38°; and their destruction will furnish
a spectacle to the righteous as they burn and vanish for ever out of
sight, 48% 10 6212; to be tortured in Gehenna by the angels of
punishment, 535-5 544 2, The remaining sinners and godless
will be driven from off the face of the earth, 38° 412 45°, The
Son of Man will slay them with the word of his mouth, 622, Sin
and wrongdoing will be banished from the earth, 492; and heaven
and earth will be transformed, 454°; and the righteous and elect
will have their mansions therein, 39° 415, And the light of the
Lord of Spirits will shine upon them, 38'; they will live in the light !
of eternal life, 58°. The Elect One will dwell amongst them, 454;
and they will eat and lie down and rise up with him for ever and
ever, 62!4, They will be clad in garments of life, 6215, 1; and shine
as fiery lights, 397. And they will seek after light and find
righteousness and peace with the Lord of Spirits, 58*; and grow
in knowledge and righteousness, 58°,
᾿
Chapter XXXVII 1-4 69
THE PARABLES,
XXXVII. 1. The second vision which he saw, the vision of
wisdom—which Enoch the son of Jared, the son of Mahalalel,
the son of Cainan, the son of Enos, the son of Seth, the son of
Adam, saw. 2, And this is the beginning of the words
of wisdom which I lifted up my voice to speak and say to those
which dwell on earth: Hear, ye men of old time, and see, ye
that come after, the words of the Holy One which I will speak
before the Lord of Spirits. 3. It were better to declare (them
only) to the. men of old time, but even from those that come
after we will not withhold the beginning of wisdom. 4, Till
the present day such wisdom has never been given by the Lord
of Spirits as I have received according to my insight, according
to the good pleasure of the Lord of Spirits by whom the lot of
Sect. IT]
XXXVII. 1, The genealogy with
which this Section begins agrees with
many other characteristics of the
Parables in marking it out as an in-
dependent work, The second vision,
Apparently the first vision is that re-
ferred to in 1? ‘the vision of the Holy
One in the heavens’. 2. Begin-
ning. The Ethiopic word here and in
the next verse could be rendered ‘ sum’.
The phrase may = MSNA YN. But
in Prov. 919 itis mpan ndnn. And
say (m,8-dy,a), a-m, ἄν χα read ‘say’.
Men of old time. These would em-
brace Cainan, Mahalalel, and Jared,
‘according to the LXX chronology,
which is followed in the Similitudes.
See 547 (note) 704 (note), Words
of the Holy One (gmt, fv,b). Other
MSS. ‘holy words’, Lord of Spirits.
This expression occurs in 2 Macc. 3%4
ὁ τῶν πνευμάτων... δυνάστης and
nowhere else in contemporary or earlier
writings that Iam aware of. The way
is prepared for it in Num, 16%? 2716
‘the God of the Spirits of all flesh’,
Cf. also Heb, 129. the Father of Spirits’.
The phrase ‘ Lord of Spirits’ is found
in 37* (twice) 38? (twice), 4° 39% 7
(twice), ® ® (twice), 12 401, % 4 5, 6, 7 10
41? (twice), & 7 434 (twice) 454 2 468
(twice), % % 8. 471, 3 (twice), 4 48% % 5, 7
(twice), 1° (twice) 49% 4 50% 8 (twice), ὅ
515 525 9536 5457 55% 4 573 584 ὃ (twice)
591, 2 605 ὃ, 24, 25 (twice) 615 ὅν 8,9 (thrice),
11, 18 (twice) 62% 19, 1%, 14, 16 (twice) 681» 3
(twice), 7 12 (twice) 65% 11 66? 678 9 684
(twice) 6934 (twice), 2° 70! 71% 17, -We
find it in all 104 times, and 28 of these
at least in the Interpolations. In the
-genuine portions it stands in the closest
connexion with the character of its con-
text; cf, 3912 401-19 463-8, &c.; but in the
Interpolations this appropriateness is
wanting; cf. 41° 1 591, 3 where only things
of the natural world are in question,
This leads tothe conjecture that this title
was introduced into these Interpolations
when they were incorporated in the
Parables, with a view of adapting them
to their new contexts. 3. To the
men ofoldtime, Here for’élli Ihave
read. la’élla, For construction cf. 957,
4. Cf. 2 Enoch 472 ‘There have been
many books from the beginning of Crea-
tion . . . but none shall make things
known toyou likemy writings’. See also
our text 9319549. = By !°, 1,6. &mqédma
70
The Book of Enoch
eternal life has been given to me.
[Sect. II
5. Now three parables
were imparted to me, and I lifted up my voice and recounted
them to those that dwell on the earth,
XXXVILTI—XLIV.
XXXVIII.
1. The first Parable.
The First Parable,
The Coming Judgement of the Wicked.
When the congregation of the righteous shall appear,
And sinners shall be judged for their sins,
And shall be driven from the face of the earth :
2. And when the Righteous One shall appear before the eyes
of the righteous,
Whose elect works hang upon the Lord of Spirit’, tap
= ‘yp, ‘Eternal life. Cf. Dan. 12?
pyn, δ. Parables = παραβολαί
ἐς mui, The word has already
occurred in 15, It is used pretty much
in the same sense here as in Num, 82718
Job 271, and means merely an elaborate
discourse, whether in the form of avision,
prophecy, or poem, His object is gene-
rally parenetic. Those that dwell
on the earth, This phrase (except in
467 and 70}, where it is merely geo-
graphical) is used in a good ethical
sense in the genuine portions of this
section, Cf, 37? 4057485, So Rev, 14°
But in the Interpolations it calls up
different associations : these are bad in
54° 551 605 65% 12 661 678, and either
doubtful or merely geographical in
434 531 546 55? 677 691, We should
observe that this phrase has an evil
significance in Revelation, except in
146. Cf. 830 610 818 1110 (twice) 13% 14
15,
XXXVIII. The time of requital
is coming. When the kingdom of the
righteous appears, and the light of
the Lord of Spirits shinés on the face
of the righteous and elect, where will
be the future habitation of the sinners
and the godless ? 1, Congregation
of the righteous. This Ὡς νος
is peculiar to the Parables, is explained
by a comparison of 38° 53° 628, Its
equivalent occurs in Ps. 149! ‘ congre-
gation of the saints’ D'DN bap, or
rather in Ps, 17 DP SY NY, 74?
NI = LXX τῆς συναγωγῆς σου 111},
Cf. Pss. Sol. 1718 συναγωγὰς ὁσίων;
Driven from the face of the earth.
This form of punishment is elsewhere
mentioned in 11 888 41? 48% 10 532)
2. The Righteous One (sidéq m8).
a—m read stdéq ‘righteousness’, Though
less well attested the former is pre-
ferable. Almost the same connexion
of thought is found in 53°, The Mes-
siah is variously named: ‘the Right-
eous and Elect One,’ 58°;
One of righteousness and of faith,’ 39°;
‘the Elect One, 405 468 49% 4 518,5
526 9 586 554 615, 8,19 621; ‘The Mes-
siah,’ 4810 524, For other designations
see note on 46%, Observe that as the
members of the kingdom are ‘the
righteous ’, so the Messiah is ‘the Right-
eous One’; ef. ‘The Elect’, ‘The Elect
One’. ‘Works. gq reads ‘hope and
works’, Hang upon the Lord of
Spirits. Cf. 405 468, With this ex-
pression cf. Judith 8% ἐξ ἡμῶν κρέμαται
4
‘the Elect —
Sect. IT]
Chapters XX XVII. 5—XXXVIII, 4 71
And light shall appear to the righteous and the elect who
dwell on the earth,
Where then will be the dwelling of the sinners,
And where the resting-place of those who have denied the
Lord of Spirits ?
It had been good for them if they had not been born,
3. When the secrets of the righteous shall be revealed and the
sinners judged,
And the godless driven from the presence of the righteous
and elect,
4. From that time those that possess the saith shall no longer
be powerful and exalted :
And they shall not be able to behold the face of the holy,
For the Lord of Spirits has caused His light to appear
ἡ ψυχὴ αὐτῶν, Perhaps xbn or nbn
stood in the original, Light shall
appear. Cf. Is.92601. Denied the
Lord of Spirits. For ‘denied’ ¢
reads ‘outraged’, This charge is fre-
quently brought against the sinners:
it is in fact ‘ the very head and front of
their offending’, Cf. 412 45? 467 461°
637. Cf. St. Jude 4, They deny like-
wise the heavenly world, 451; the
Messiah, 481°; the spirit of God, 671°;
the righteous judgement, 60°. The
righteous on the other hand believe in
the name of the Lord, 434. Observe
_ that this phrase is taken over into the
Interpolations, 67%, 1% It had been
good forthem, &c, A familiar Jewish
expression = 19 ΠῚ IO Wajikra R. 26
(quoted by Edersheim, Life... of Jesus
the Messiah, ii. 120). Cf. 2 Bar. 10°
4 Ezra 413 2 Enoch 415 St. Matt. 2674,
3. When the secrets of the righteous
shall be revealed. The blessings in
store for the righteous, the heritage of
faith, are still hidden, 585; but they
will one day be revealed. The Messiah
himself is hidden with the Lord of
Spirits, 627, Cf. Mark 4", And the
sinners (7). Other MSS. om. ‘and’
and make this clause the apodosis
‘the sinners shall be judged’, But
the parallelism supports g, and we
have seen, where the Greek is pre-
served, that ῳ is not infrequently right
when standing alone. 4, The
supremacy and oppression of the earth’s
rulers and great ones are speedily
drawing to a close, This is the con-
stant theme of the Parables, 464
488-10 535 621-12 63, and has been
‘taken over into the Interpolations,
678-18; and this is one of the leading
characteristics which distinguish 37-69
from 91-104, With the rulers of the
earth as such the latter Section has
practically no concern, From that
time. The MSS. prefix ‘and’ which
I take to be the word introducing the
apodosis, Has caused His light to
appear, I have emended tar’éja =
‘is seen’ into ’ar’aja = ‘has caused
to appear’, This emendation is re-
quired by the fact that ‘the Lord. of
Spirits’ is in the nom. ina, d, and ‘ His
light’ in the acc.ing. β-- reads ‘the
light of the Lord of Spirits is seen’.
This light is at once spiritual and
physical: the nearness of God’s presence
72
The Book of Enoch
[Sect. IT
On the face of the holy, righteous, and elect.
5. Then shall the kings and the mighty perish
transfigures the countenance and person
of His saints. Light in all its forms
is the blessing of the kingdom. The
righteous will have light, and joy, and
peace, 5’, and the light of God shining
upon them, 1%. In the Parables
the heaven will be transformed into
an eternal light, 454; and light will
- appear unto the righteous, 882; and
the light of days will abide upon them,
50!; they will abide in the light of the
sun and in the light of eternal life, 58°;
their faces will be illuminated with
the light of the Lord of Spirits, 38¢ ;
and they will seek after light and find
righteousness, and the light of truth
will be mighty for evermore, ὅ85 Ὁ,
This idea is still further developed in
91-108. The righteous belong to the
generation of light, 10811 ; and will be
clad in light, 108%; and will walk in
eternal light, 924; and will be resplen-
dent and shine as the lights of heaven
for evermore, 10813 1042, The holy,
righteous, and elect. Soa, def klny,a.
abcopvx ,b read ‘the holy and righteous
and elect’, The latter has the support
of 48! where it recurs. 5. Then
(q)s Other MSS. ‘and then’, The
kings and the mighty (a). 178 ‘the
mighty kings’. Cf. 623, 8, 6 9. 631, % 12
67%: 12, These designations are practi-
cally synonymous in the Parables.
The phrase ‘ mighty kings’ which ap-
pears often in Dillmann’s text is without
the support of the best MSS. except
in 554, and there I feel we must regard
the text as corrupt, and read ‘the
kings and the mighty’,
text removes, as we shall find, at least
one formidable difficulty in the inter-
pretation. Who then are these kings
and mighty ones? The facts taken
together point decidedly to unbelieving
uative rulers and Sadducees, They
This better
have denied the Lord and his Anointed,
4810. and a heavenly world, 451; they
persecute the houses of His congrega-
tions, i.e, the Theocratic community,
468; and they are an offence thereto,
an offence on the removal of which the
Theocratic ideal, will be realized, 53°;
they do not acknowledge from whom
their power is derived, 465; but trust
in their riches, 467; and place their
hope in their sceptre and glory, 637;
they have made the righteous their
servants, 467; and outraged God’s chil-
dren, 6211; and shed their blood, 47 2.
Accordingly they will have to stand
before the Messiah whom they have
denied, when He judges the angels,
618 554; and the righteous, 62°(8); and
the sinners, 622; and they will be
terrified, 625; and fall down and wor-
ship the Messiah, 62° ; and acknowledge
the righteousness of their judgement,
68°; and pray for a respite in order to '
repent, 63!; and express their thanks-
giving of faith, 63°; but their prayer
will not be heard, and the Lord of
Spirits, 6212, and the righteous, 48°,
will execute judgement upon them,
and their destruction will form a
spectacle over which the righteous
will rejoice, 6217; and they will be
delivered over to the angels of punish-
ment, 6211; and will descend into the
tortures of hell, 6819, Only one state-
ment seems to point to heathen rulers,
i.e. ‘their faith is in the gods which
they have made with their hands’, 467.
But this is only a strong expression
for the heathen or Sadducean attitude
of the Maccabean princes and their
supporters, and with it we might aptly
compare Pss. Sol. 1° 834 1717, wherein
the same persons are charged with
surpassing the heathen in idolatries,
There is a like exaggeration of the
‘Sect. ΠῚ
ἜΒΨΕ ἜΡΟΝ
_ wickedness of the Sadducees in 997 104°.
_ The kings and the mighty in the text,
therefore, are native rulers and Sad-
- ducees, We thus agree with Késtlin,
Theol. Jahrb. 1856, 268 sqq., and Dill-
- mann, Herzog, R. L. xii. 352, in identify-
ing these princes with the last of the
decaying Asmonean dynasty. The
- Herodian dynasty was not supported
_hby the Sadducees, and thus may be
left out of consideration. Further,
as there are no references to Rome
im the Parables, it cannot as yet
have made its power to be felt in
Palestine; and the Parables, there-
fore, must have been written before
64 B.c., when Rome interposed in favour
of Aristobulus II. Baldensperger, Das
Selbsibewusstsein Jesu (p. 12), indeed,
tries to show that there are references
to the Roman rower; but his main
contention, that the falling Asmoneans
could hardly be designated as ‘ mighty
kings’, is already answered on critical
grounds: the phrase ‘mighty kings’
floes not belong to the true text. The
lower limit is thus 648.c¢., and the
higher may be reasonably fixed at 94.
The differences between the Maccabees
and the Pharisees, which had already
grown important under John Hyrcanus
with his Sadducean policy, were further
developed under Aristobulus I, and in
the early years of Alex. Jannacus were
intensified into an irreconcilable anta-
gonism, This antagonism first issued
in bloodshed about 95 B.c., when 6,000
Pharisees were put to death because
they insulted Alex. Jannaeus for failing
to comply with their -views on ritual.
This fact explains the writer’s demand
for vengeance for the murder of the
righteous, 474% 4, Subsequent years
only embittered the strife between the
Pharisees and the Asmonean head of
the Sadducees, and provoked a civil
war in which 50,000 Jews fell. Weary
Chapter XX XVIII. 5
73
And be given into the hands of the righteous and holy.
of the struggle, Jannaeus asked the
Pharisees to name their conditions of
peace: their answer was laconic and
irreconcilable, ‘Thy death’; but in
the subsequent strife they were for the
time crushed into impotence. Owing to
the multitudes of Pharisees slain by
Jannaeus, he came to be called ‘ the
slayer of the pious’. With the acces-
sion of Alexandra 79, however, the
Pharisees became masters of the nation,
and peace prevailed till 70, when again
the nation was rent in twain and
plunged into devastating and bloody
wars, through the fraternal strife of
Hyrcanus IT and’ Aristobulus II. To
a devout Pharisee the Maccabees with
their Sadducean and Hellenic principles
might well appear as enemies of the
Theocratic community during the years
94-79 or 70-64. To one or other of
these periods, therefore, we assign the
composition of the Parables. Perish
and. > q. Be given into the
hands of the righteous, This phrase
would seem to indicate the period
of the sword, when the righteous
were themselves to slay the wicked.
But this would be unsuitable here ;
the judgement is catastrophic and
forensic. The Son of Man is judge,
and his judgements are executed by the
angels of punishment, 41? 624, This
phrase recurs in 48°; but there the
context requires us to understand the
casting of the kings into Gehenna. In
50?, where we again find this idea un-
mistakably, the difficulty is obviated
by the fact that 50 is most probably an
interpolation, Either, then, we have
here an inconsistent feature introduced
by the original writer, or else the phrase
is only to be taken in a general sense,
as expressing the triumph of the
righteous. Righteous and holy.
This designation of the members of
the kingdom is found also in 481) 4,7
74
The Book of Enoch
[Sect. II
6. And thenceforward none shall seek for themselves merey
from the Lord of Spirits:
For their life is at an end.
The Abode of the Righteous and of the Elect One: the Praises
of the Blessed,
XX XIX. [1. And it {shall come to pass in those days that
elect and holy children + will descend from the high heaven, and
their seed + will become one with the children of men.
2. And
in those days Enoch received books of zeal and wrath, and books
of disquiet and expulsion. ]
And mercy shall not be accorded to them, saith the Lord of
Spirits.
3. And in those days a whirlwind carried me off from the
earth,
And set me down at the end of the heavens.
4, And there I saw another vision, the dwelling-places of the
holy,
51? (6512), 6. Thenceforward. ἢ
reads‘ there’, Seek for themselves
(a,cov,b). Other MSS. ‘seek’, The ‘for
themselves’ could also be translated
‘for them’; but the dative here is
clearly the Hebrew dativus ethicus.
XXXIX. 1-2%. This passage is
obviously an interpolation. It has
nothing to do with its present context
and appears to be a fragment of the
older book of Enoch, such as we find
in chapters 6-36. Here manifestly
392 ¢ And mercy shall not be accorded
to them, saith the Lord of Spirits’
should follow immediately on 38°, This
interpolation refers to the descent of
the Watchers to unite themselves with
the daughters of men.
XXXIX. 1. And it shall come to
pass. Here and in the rest of this
verse we should have past and not
future tenses. This may be due to the
interpolator who made these changes
in order to adapt it to the time of the
/
adjoining context, Elect and holy
children ...from the high heaven.
For ‘ elect and holy’ g reads ‘ holy and
elect’. For the idea οὗ 10618 ‘Some
from the heights of heaven’, For the
epithet ‘elect’ cf. 1 Tim, 5% ‘the elect
angels’, Schodde compares Tob. 81,
2. Enoch received books of zeal, &c.
As we shall find later, sometimes an
angel dictates to Enoch, at others the
angel himself writes the book and
commits it to Enoch. Zeal and
wrath. gq trans, 8. Carried m
off. This seems to be recounted
a real translation of Enoch, as in 52! :
οὗ, 2 Kings 2", and not as a mere ine
cident in a dream, as in 14% ϑ, 4,
Dwelling-places. This could be ren-
dered ‘ dwellings’ or ‘ abiding-places’:
see 897, 8. 4122 Enoch 61? John 14%. The
vision here (394-1) set forth is pro-
phetic, but there are many difficulti
in the interpretation which we car
surmount only by bearing in mind th
on:
‘Sect. 11]
Chapters XX XVIII, 6—XXXIX, 7 75
And the resting-places of the righteous,
5. Here mine eyes saw their dwellings with His righteous angels,
And their resting-places with the holy.
And they petitioned and interceded and prayed for the
children of men,
And righteousness flowed before them as water,
And mercy like dew upon the earth :
Thus it is amongst them for ever and ever,
θα. And in that place mine eyes saw the Elect One of righteous-
ness and of faith,
7 a, And I saw his dwelling-place under the wings of the Lord
of Spirits.
6 ὁ, And righteousness shall prevail in his days,
And the righteous and elect shall be without number before
Him for ever and ever.
7 ὁ. And all the righteous and elect before Him shall be
; tstrongy} as fiery lights,
what we have here to deal with is
a vision of the future Messianic king-
dom, and that we must not press the
details ; for in this, as in visions fre-
quently, there is no exact observance of
the unities of time and place. No one
individual period is indicated; for the
fact that the Messiah is surrounded by
all His righteous and elect ones shows
that the history of the world is closed,
and the final judgement already passed ;
yet this is impossible, as the angels are
still praying on behalf of men. Nor
from this chapter, taken by itself, can
we argue as to the locality indicated by
the vision. At first sight it seems to
be heaven, as the Messiah and the
righteous are under the wings of the
Lord of Spirits ; yet this is impossible,
as the history of mankind is not yet
consummated, and the Messiah appears
only to carry out its. consummation.
The chief inference that we can legiti-
mately draw is that the Messianic com-
munity will one day be composed of
both angels and men, under the rule of
the Messiah and the immediate protec-
tion of the Lord οἵ. Spirits, 5.
His righteous angels (a), β “the
angels’. Righteousness flowed...
as water. Cf. Amos 5%. See also
491 97°, 6-7. The text is slightly
confused. By placing 7* before 6”
I think I have recovered the original.
6. That place (a-m). m, #8 ‘those
days’, The Elect One (a-g). 4, B-ax
‘the place of the elect’, See note on
387, ‘Elect One’ =a. Cf. Is.
41% ® 421 Luke 2355, 7*. His
dwelling -place (gm). qtu8 ‘their
dwelling-place’, 6°, In his days (a).
8 ‘in their days’. 7°. Be {strong +t
(jéthéjalt a-m). mé?B-a jetlahajai =
‘be beautiful’, not ‘shine’ as it has
hitherto been taken. The latter is pro-
bably a correction of the former. a-m
= ip, which may be corrupt for
ὙΠ = ‘shine’. Thus ‘the righteous
76 The Book of Enoch [Sect. IL
And their mouth shall be full of blessing,
And their lips extol the name of the Lord of Spirits,
And righteousness before Him shall never fail,
[And uprightness shall never fail before Him].
8. There I wished to dwell,
And my spirit longed for that dwelling-place :
And there heretofore hath been my portion,
For so has it been established concerning me before the Lord
of Spirits. eee
9. In those days I praised and extolled the name of the Lord
of Spirits with blessings and praises, because He hath destined
me for blessing and glory according to the good pleasure of the
Lord of Spirits. 10. For a long time my eyes regarded that
place, and I blessed Him and praised Him, saying: ‘ Blessed is
He, and may He be blessed from the beginning and for evermore.
11. And before Him there is no ceasing. He knows before the
world was created what is for ever and what will be from genera-
tion unto generation. 192, Those who sleep not bless Thee:
they stand before Thy glory and bless, praise, and extol, saying :
“ Holy, holy, holy, is the Lord of Spirits: He filleth the earth
with spirits”? 18, And here my eyes saw all those who sleep
not: they stand before Him and bless and say: ‘Blessed be
Thou, and blessed be the name of the Lord for ever and
... Shall shine as fiery lights’, i.e. the
stars; cf. Dan. 12°. This restoration
is not possible in Aramaic. And up-
rightness, &c. Bracketed as a doublet
of the preceding line. abdwa,a
—very second rate MSS,—omit it.
8. Enoch predestined to a place in the
kingdom, And there (qg,”). Other
MSS.: ‘there’, 9. The good
pleasure of the Lord. In 37‘ and
here the free grace of God is brought
forward, but not exclusively ; for, like
a true Pharisee, man’s part in salvation
is emphasized in 374 ὁ according to my
insight’. 11. Before Him there
is no ceasing. Past, present, and
future are before Him, 12.
Those who sleep not: cf. 3918 40?
61% This designation is taken over
into the Interpolations, 71%. In the
note on 15 I have identified them with
the ‘Watchers’. Holy, holy, holy,
is the Lord of Spirits. The change
in the trisagion, Is. 6°, is in keeping
with the character of the entire section.
13. All, + qg ‘the wakeful ones’. |
13—XL. Enoch next sees all the
chief angels and thousands of thousands
of angels who stood before the throne
of God, and recounts this, not as a pro=
phetic vision, but as an actual expe-
rience. 14. The change of face
here is not to be understood as a trans-
figuration, as in Ascensio Isaiae 725;
Chapters XXXIX. 8—XTI. 5
77
14. And my face was changed ; for I could no longer
The Four Archangels,
xl 1. And after that I saw thousands of thousands and ten
thousand times ten thousand, I saw a multitude beyond number
and reckoning, who stood before the Lord of Spirits.
2, And
on the four sides of the Lord of Spirits I saw four presences,
different from those that sleep not, and I learnt their names :
for the angel who went with me made known to me their names,
and showed me all the hidden things.
8. And I heard the voices of those four presences as they
uttered praises before the Lord of glory.
blesses the Lord of Spirits for ever. and ever.
Enoch is ‘ blinded by excess of light’.
For (a). 7@B-e ‘till’.
XL. 1, Thousands of thousands
and ten thousand times ten thou-
‘sand. This phrase is taken over
exactly into the Interpolations, 60! 718,
though the phrase was of course a cur-
rent one, owing to Dan. 719, Cf. Rev.
5"; 2. There are higher angels
than those that sleep not: these
are the four angels of the presence—
DBT 3 ΣΟ. βὸ called from Is. 63°,
Their δ names here are Michael, Raphael,
Gabriel, and Phanuel ; and the same list
is carried over into the Interpolations,
71°. In later Judaism we find Uriel
instead of Phanuel. In 91 the names of
the four chiefs are Michael, Gabriel,
Uriel, and Raphael. In 20 there
are seven chief angels enumerated :
Uriel, Raphael, Raguel, Michael,
Saraqael, Gabriel, and Remiel. Thus,
i Michael, Raphael, and Gabriel belong
in common to 20 and 40, but
the functions respectively assigned
them in these chapters are irre-
concilable. In 90?! there is a refer-
ence to seven chief angels: in 815
051 three angels are mentioned who
ere charged with the escort of Enoch:
n 87%° we find again four, It
4, The first voice
5. And the
would be a mere waste of time to
attempt to reconcile the angelology of
these various passages. On Angelology
see Schwab, Vocabulaire de ? Angélo-
logie, 1897, supplement, 1899; Jewish
Encyclopaedia, i. 583-597; Weber?,
Jiid. Theol. 1897. That sleep not
(a-m). (8 ‘thatstand’, The angel
who went with me. This angel is
similarly named in 43° 46? 52%, 4 615,
whereas we have the ‘angel of peace’ in
408 525 534 544 562, and ‘the angel’ in 61?
642. There is generally a certain fitness
in the designation ‘angel of peace’ in
the contéxts, where it occurs in con-
trast to the wicked angels and the
angels ofpunishment. This designation
has also been taken over into the
Interpolations, 60%; it is already found
in the T. Dan. 6°T. Ash. 6° T. Benj. 61.
The origin of the phrase is probably to
be traced to Is. 337, as that verse was,
according to Jerome, understood of the
angels, and pide? Se) would in that
case = ‘angels of peace’. Of, Rosen-
miiller’s Scholia in loc. 4, The
first presence, Michael, has for his task
the praise of the Lord of Spirits, as his
name indicates, Syn, In ver. 9 he
is ‘the merciful and long-suffering’.
5. The second presence is Raphael, who
78 The Book of Enoch [Sect. Il
second voice I heard blessing the Elect One and the elect ones
who hang upon the Lord of Spirits. 6. And the third voice
I heard pray and intercede for those who dwell on the earth |
and supplicate in the name of the Lord of Spirits. 7. And
I heard the fourth voice fending off the Satans and forbidding
them to come before the Lord of Spirits to accuse them who
dwell on the earth. 8. After that I asked the angel of peace
who went with me, who showed me everything that is hidden:
‘Who are these four presences which I have seen and whose
praises the Elect and the elect ones.
Conformably to his name (from N51,
to heal) he is appointed to heal the
wounds and ills of men (ver. 9): ef.
Tobit 1214 ‘God sent me (Raphael) fo
heal thee’ ; and 817 ‘ Raphael was sent
to healthem both’, In Rabbinic writ-
ings he was the power that presided
over medicine; cf, Eisenmeng. Enid,
Jud, ii, 380, See also 107 20%,. The
Elect One, This designation of the
Messiah comes from Is, 42%. Its later
use seems to be confined to the Parables
(see 885) and St. Luke 9% οὗτός
ἐστιν ὃ vids pou 6 ἐκλελεγμένος = ‘ the
Elect One’ (W, and H.), This, the
correct text, has been preserved in the
Ethiopic N.T.: St. Luke 2986 ‘the
Christ of God the Elect One’, And
the electones. gq ‘of the elect ones’,
6. The third presence is Gabriel,
whose task is that of intercession on
behalf of the inhabiters of the earth.
Cf. Test. Lev. 35 ‘In it are the arch-
angels who minister and make pro-
pitiation to the Lord ‘for all the
sins of the righteous’, As the hero
or strong one of God (13) and by)
he is naturally set over all the powers
(ver. 9). Pray and intercede...
supplicate. These verbs are in the
plural in all MSS, but d. Those
who dwell, &c.: see 375, 7.
The fourth is Phanuel, who is set over
the repentance and hope of the inheri-
tors of eternal life (ver. 9). He pre-
vents the Satans from appearing before
the Lord of Spirits to accuse men. The
Satans appear here for the first time in
Enoch, 407. They seem to belong to
a counter kingdom of evil, ruled by
a chief called Satan, 538, They existed
as evil agencies before the fall of the
Watchers; for the guilt of the latter
consisted in becoming subject to Satan,
548, This view harmonizes exactly
with that of Gen, 8! combined τὰ
ο
61-4, These Satans bad the right
access into heaven, 407 (cf. Job 15
Zech. 8)—a privilege denied to th
Watchers, 13° 145, Their functions
were threefold : they tempted to evil,
694 δ; they accused the dwellers upo:
earth, 407; they punished the con
demned. In this last character the
are technically called ‘angels of pun-
ishment’, 53° 56 6211 631; this de-
signation has been taken over into the
Interpolations : cf. 661 (note). The Ta
mud (cf. Weber, ζῶα, Theol. 251-25
does not draw this clear line of demar
cation between the Satans and the fall
angels, but rather confuses their attri-
butes just as in ch, 69. For the cl
connexion between the Demonology o
Enoch and the N,T, see Gen. Intro
duction. 8. Angel of peace,
note on ver.2: also Test. Dan. 65
T. Ash. 6° Test, Benj. 64. Hidder
+abedex ‘and I said unto him’,
a Π7 Chapters XL. 6—XLI, 2 79
_ words I have heard and written down Ὁ 9, And he said to
me: ‘ This first is Michael, the merciful and long-suffering: and
the second, who is set over all the diseases and all the wounds of
the children of men, is Raphael: and the third, who is set over
all the powers, is Gabriel: and the fourth, who is set over the
repentance unto hope of those who inherit eternal life, is named
Phanuel.’ 10. And these are the four angels of the Lord of
Spirits and the four voices I heard in those days,
- XLI. 1. And after that I saw all the secrets of the heavens,
and how the kingdom is divided, and how the actions of men
are weighed in the balance. 2. And there I saw the mansions
of the elect and the mansions of the holy, and mine eyes saw
there all the sinners being driven from thence which deny the
name of the Lord of Spirits, and being dragged off: and they
eould not abide because of the punishment which proceeds from
the Lord of Spirits.
9. Michael (a). B‘the holy Michael’,
Gabriel (a). 8 ‘the holy Gabriel’,
Repentance unto hope (a-q, dghklno
vwy). gq ‘repentance unto repentance’,
abcex ‘repentance and hope’, Our
text = τῆς μετανοίας εἰς ἐλπίδα. Cf.
Acts 1118 μετάνοιαν εἰς ζωήν 2 Cor. 719
μετάνοιαν εἰς σωτηρίαν. Is named
(a). B ‘is’. 10. Lord of Spirits
(a). B ‘the Most High God’,
XLI. 1. The kingdom is divided.
What ‘the kingdom’ means here is
doubtful, Dillmann takes it to mean
the Messianic kingdom; Schodde, the
kingdom of this world.. Can it refer
to the division of heaven into seven
parts? The actions of men are
weighed: οὗ 618, Theidea is derived
from the O.T., where Job (31°) prays
to be weighed in an even balance, and
the spirits of men are weighed by God,
Prov. 16? 212 24!2, and the wicked are
found wanting, Ps. 629 Dan. £27 Pss,
Sol. 58, In Enoch, as in the O.T., this
idea is not incompatible with the
doctrine of divine grace; but in the
Talmud it is absolutely materialized,
and man’s salvation depends on a literal
preponderance of his good deeds over
his bad ones : see Weber, Jiid. Theol.
279-284. This weighing of man’s deeds
goes on daily (idem 283). But as the
results of such judgements were neces-
sarily unknown, there could not fail to
be much uneasiness, and to allay this
the doctrine of Abraham’s meritorious
righteousness was in due time de-
veloped, in virtue of which all natural
descendants of Abraham through Jacob
became entitled to salvation (Weber,
292-297). This doctrine, though as
yet unknown in Enoch, was a popular
belief in N.T. times; cf. Matt. 89,
2. And1°(q).>a-q8. The sinners
being driven from thence: see 38}.
Deny the name of the Lord of
Spirits: see 387. 3-8. These
verses are, it is obvious, alien in spirit
and position to the context; they be-
long in character and detail to 4342
44 59 6915-25; see 43. They may,
however, belong to the Parables, since
80 The Book of Enoch (Sect. TT
XLI. 8-9. Astronomical Secrets.
3. And there mine eyes saw the secrets of the lightning
and of the thunder, and the secrets of the winds, how they are
divided to blow over the earth, and the secrets of the clouds and
dew, and there I saw from whence they proceed in that place
and from whence they saturate the dusty earth. 4, And there
I saw closed chambers out of which the winds are divided, the
chamber of the hail and winds, the chamber of the mist, and of
the clouds, and the cloud thereof hovers over the earth from the
beginning of the world. 5, And I saw the chambers of the sun
and moon, whence they proceed and whither they come again, and
their glorious return, and how one is superior to the other, and
their stately orbit, and how they do not leave their orbit, and they
add nothing to their orbit and they take nothing from it, and
they keep faith with each other, in accordance with the oath
Jewish mystics were interested in these
questions. 8. The lightning and
thunder are treated of repeatedly : see
17% 431-2 44 59 6018-15; cf. Job 8824,
25, 95, The secrets of the winds.
On the manifold functions of the winds
in Enoch see 181-5 34-36 77, Dusty
earth (gi!w). mt?B ‘ dust of the earth’.
4. And there (mqt8). gu ‘there’.
The chamber of the..winds..mist..
clouds, &c. These conceptions rest on
the poetical fancies of Job 387, The
writers in Enoch conceive all the
natural powers, as thunder and light-
ning, rain, hail, dew, sun and moon,
&c., as dwelling in’ their respective
chambers. And winds (ahov,b),
B-hov,b ‘and’. And of the clouds
(qtuwip-a).> gu®. The cloud there-
of, i. e. the cloud of mist. Have we
here a reference to Gen. 1? or to 26
(Beer)? 5. For the teaching of
Enoch on the sun and moon see 72°,
Their glorious return, i. 6. from west
to east on the other side of the firma-
ment, or, according to_ 725, round by
way of the north. The perfect regu-
larity with which the sun and moon
traverse their orbits is here emphasized,
as in 7412 is that of the sun and stars.
Yet in 80 it is said that the moon will
become irregular. We shall find, how-
ever, that 80 is an interpolation. The
oath. <A certain degree of conscious-
ness seems to be attributed .to the sun,
moon, and stars. The sun and moon
are subject only to God, 41°; they give
thanks and praise, and rest not; for to
them thanksgiving is rest, 417; οἵ, 69%,
God calls the stars by name and they
answer, 431; they keep faith with each
other, 495; they are weighed, as men,
in a righteous balance, 43%; the dis-
obedient stars are punished, 18185-6 In
72-79 various functions regarding the
division of time are assigned to them.
In the Persian religion the stars were
regarded as embodied existences divided
into troops, each under its own leader,
Herzog’, R. E. xi, 235. This. theory
would suit 82°-%° perfectly. It must be
confessed, however, that the conception
et 11] Chapters XII, 83—XLII. 1 81
by which they are bound together. 6, And first the sun goes
forth and traverses his path according to the commandment of
the Lord of Spirits, and mighty is His name for ever and ever.
7. And after that I saw the hidden and the visible path of the
moon, and she accomplishes the course of her path in that place by
day and by night—the one holding a pane opposite to the
other before the Lord of Spirits.
| And they give thanks and praise and rest not ;
For unto them is their thanksgiving rest.
8, For the sun changes oft for a blessing or a curse,
And the course of the path of the moon is light to the
righteous,
And darkness to the sinners in the name of the Lord,
Who made a separation between the light and the darkness,
And divided the spirits of men,
And strengthened the spirits of the righteous,
In the name of His righteousness.
_ 9. For no angel hinders and no power is able to hinder; for
He appoints a judge for them all and he judges them all
before Him,
᾿ς Ζ76 Dwelling-places of Wisdom and of Unrighteousness.
XLII, 1, Wisdom found no place where she might dwell ;
varies. By which they are bound past: the spirits of the righteous are
together. Sok alone reading zahabéra —_ strengthened in the present. 9. No
=-probably a fortunate conjecture. angel hinders and no power
Very early the original reading (mq, t?uB-y), gt!, y read ‘ neither angel
zahabérh was corrupted into zaha- nor power’, He appoints a judge
dari (a, e/o ,b), and later into zana- for them all. Here I follow g in
bari (abedfhine,a). Hence there is reading ‘He appoints’, and ,a in tak-
no need to assume a corrupt’on in the ing ‘a judge’ in the acc, The rest
reek or Hebrew. 6. Traverses, of the MSS, read ‘the judge sees them
4, ¢‘ returns’. 7. Hidden...path all’. It would also be possible to ren-
f the moon, i.e. when the moon is der the latter reading: ‘the Judge of
invisible: see 73-74. Before. + allsees’, The text is uncertain. If
tw ‘ the glory of’, 8. The sun the reading adopted in the translation
a, py). m,UB-py read ‘the shining sun’. is right the judge appointed is the
ivided the spirits of men. There Messiah. This verse is to be read
ems to be an actual predestination directly after 412; cf. Acts 1751,
ere spoken of, This division into XLII, As has been already recog
dren of light and darkness is in the _ nized, this chapter is a fragment, and out
1370 G
82
The Book of Enoch
[Sect. 11
Then a dwelling-place was assigned her in the heavens,
2. Wisdom went forth to make her dwelling among the children
of men,
And*found no dwelling-place :
Wisdom returned to her place,
And took her seat among the angels.
8, And unrighteousness went forth from her chambers;
Whom she sought not she found,
And dwelt with them,
As rain in a desert
And dew on a thirsty land.
XLIII—X LIV. Astronomical Secrets.
XLII. 1. And I saw other lightnings and the stars of heaven,
and I saw how He called them all by their names and they
hearkened unto Him.
2. And I saw how they are weighed in
a righteous balance according to their proportions of light: (I saw,
the width of their spaces and the day of their appearing, and how
their revolution produces lightning: and (I saw) their revolution
of connexion with its present context:
where in the present book of Enoch it
should stand, I do not know. 1,3.
The praise of wisdom was a favourite
theme. Wisdom was regarded as hav-
ing her dwelling-place in heaven, 84°
Job 2812-14, 20-24 Baruch 839 Sir. 244;
and as coming to earth and desir-
ing to make her abode with men, Prov.
120 544: g 91-10 Sir, 247; but as men
refused to receive her, cf, 1 En. 94°,
she returned to heaven. But in the
Messianic times she will return, and
will be poured out as water in abun-
dance, 491; and the thirsty will drink
to the full of wisdom, 481; she will be
bestowed on the elect, 5° 911°; cf. 2
Bar. 4474 4 Ezra &°?; and the spirit of
Wisdom will abide in the Messiah the
Elect One, 49°. We are reminded in
some measure here of the Prologue of
St. John. Went forth (a, B-
abedevw). abcex ‘came’s 3, The
different welcome which the wickec
give to unrighteousness intensifie:
their guilt in respect to wisdom. The}
received not wisdom when she came
unto them; but they took home unt
themselves unrighteousness though she
sought them not,
XLIII, XLIV. These chapter:
belong to the same class as 415:
Though in my first edition I treated
these sections on natural phenomena as
interpolations I nolongerdoso. Theii
presence, however, frequently derange;
the context. On the other hand w:
see from Job, Sirach, and Wisdom t
the wise in Israel were interested alik
in ethical and cosmic questions.
XLIII, 1. Called them all b
their names: cf. Ps, 1474 Is. 40°
Bar. 3%,
eous balance.
existence attributed to the stars se
415°, How their revolution pre
Chapters XLII. 2—XLV. 2 88
according to the number of the angels, and (how) they keep faith
with each other. 3. And I asked the angel who went with me
who showed me what was hidden: ‘What are these?’ 4, And
he said to me: ‘The Lord of Spirits hath showed thee their
parabolic meaning (lit. ‘their parable’): these are the names of
the holy who dwell on the earth ane believe in the name of the
Lord of Spirits for ever and ever,’
XLIV. Also another phenomenon I saw in regard to the
lightnings : how some of the stars arise and become lightnings
und cannot part with their new form.
Sect. ΠῚ
XLV—LVII. The Second Parable.
The Lot of the Apostates: the New Heaven and the New Earth.
XLV. 1. And this is the Second Parable concerning those who
deny the name of the dwelling of the holy ones and the Lord of
Spirits.
_ 2. And into the heaven they shall not ascend,
And on the earth they shall not come:
Such shall be the lot of the sinners
Contrast the denial of sinners, 387.
XLIV. The reference here is to
shooting stars, ἀστέρες διαθέοντες,
Arist. Meteor. i. 4. Lightning in
general is produced by the quick
movement of the stars, 43?; but some
of the stars at times are transformed
duces lightning (gqi1(mu)). (?8 ‘and
revolution: how one flash of lightning
produces another ’. 3. The angel
who went with me who showed me
what was hidden: cf. 46%. Taken
over into the Interpolations, 60".
3,4. There is some mysterious con-
nexion between the stars and the holy,
whereby the stars represent the holy ;
cf, Dan. 819, Does it mean that the
holy will be as numerous as the stars?
or as bright as the stars? cf. 104? Dan.
1:25 Matt. 1845, There was a close con-
nexion between the stars and the angels
in the O.T.; cf. Job 387, where the
orning stars are undoubtedly angels ;
. also Deut. 419, 4, Holy (a).
‘righteous’, Believe in the
e: cf. 39° ‘the Elect One...
faith’; 585 ‘the inheritance of
aith’; 614 ‘the measures given to
aith’; 61% ‘in the spirit of faith’.
wholly into lightning.
XLV. 1. It is idle to expect an
accurate description of the contents
of the Parable from the opening verse
or superscription. We find none such
in 38! 2; nor yet in 584%, For a
summary of the thought of the Parables
see pp. 67-68. Those who deny
the name of the dwelling: see 38?
(note). The Lord of Spirits (a).
B ‘of the Lord of Spirits’. 2, And?
(a-t), >¢,8. On the earth they
shall not come, The earth will be
transformed (ver. 5) and be thenceforth
the abode of the righteous only,
G2
84
The Book of Enoch
[Sect. II
Who have denied the name of the Lord of Spirits,
Who are thus preserved for the day of suffering and
tribulation.
3. On that day Mine Elect One shall sit on the throne of
glory
And shall try their works,
And their places of rest shall be innumerable.
And their souls shall grow strong within them when they
see Mine elect ones,
And those who have called upon My glorious name ;
4, Then will I cause Mine Elect One to dwell among them.
Denied the name of the Lord of
Spirits: see 38? (note), Day of
suffering and tribulation, The final
judgement is variously named— that
great day,’ 54°; ‘ day of... judgement,’
224 1004; ‘day of.., judgement and
-.. consummation,’ 10%; ‘day of the
consummation,’ 161; ‘the great judge-
ment,’ 161191 224 254; ‘day of the great
judgement,’ 10° 191 844 94° 9810 9915
1045; ‘great day of judgement,’ 22" ;
‘ judgement which is for ever,’ 1045;
‘great judgement which is for ever,’
915; ‘judgement that is for ever and
ever, 1013, ‘day of tribulation,’ 1
962, ‘day of tribulation and pain,’ 55°;
‘day of tribulation and great shame,’
981° ; ‘day of suffering and tribulation,’
45? 638; ‘day of affliction,’ 4810 502;
‘day of anguish and affliction,’ 48°;
‘day of destruction, 981; ‘day of
slaughter,” 94°; ‘day of unceasing
bloodshed,’ 99°; ‘day of darkness,’ 94°;
‘day of unrighteousness,’ 971, As the
same phrase is applied to quite different
events it is necessary to observe that—
(1) The Deluge or first world judge-
ment is referred to in 104 5, 12> 545, 7-10
915 934, (2) Final world judgement
at the beginning of the Messianic king-
dom, 105 12¢ 161 191 224, 11 254 452 546
554 907-27, (3) Judgement of the
sword at the beginning of the Messianic
kingdom, when the righteous slay the
wicked, 50? 9019 9112 957 961 9812,
(4) Final world judgement at the close
of the Messianic kingdom, 94° 9810 1004
1088 1045, In 488-:0 there seems to be
a combination of (2) and (8), and in
99° 9915 of (3) and (4). 3. Mine
Elect One (a-in). m, @B ‘the Elect
One’; see 405, On the throne of
glory. The Elect One will sit on the
throne of his glory, 45% 554 62% 5; as
Son of Man, he will sit on the throne
of his glory, 6957, %; being placed
thereon by the Lord of Spirits, 618 622;
and his throne is likewise the thron
of the Head of Days, 47° 51%, The
Elect One sits on his throne to judge ;
for all judgement has been committed
unto him, 6957, Try, Text reads jahari
( = choose) = ἽΠ3" corrupt for ΠΩ",
If the original were Aramaic we should
only have to suppose that the translator
followed the wrong meaning of “M3,
Places of rest. This is not the
same word as is used in 394; but
may be rendered similarly, as it ix
the Ethiopic rendering of mansio, pov?
Souls (a), 8 ‘spirits’, But as we
have seen in ch, 22 the Ethiopie word:
are often interchangeable. Elect on
(a-m, deklnwy? ,a). m,abefhoxy' ‘ Elee
One’. Glorious (@), 78 ‘holy
and glorious’, 4, Mine Elec
j
Sect. IT]
Chapters XLV. 3—XLVI. 1 85
And I will transform the heaven and make it an eternal
blessing and light,
5. And I will transform the earth and make it a blessing;
And I will cause Mine elect ones to dwell upon it:
But the sinners and evil-doers shall not set foot thereon,
6. For Ihave provided and satisfied with peace My righteous ones
And have caused them to dwell before Me:
But for the sinners there is judgement impending with Me,
So that I shall destroy them from the face of the earth.
Lhe Head of Days and the Son of Man,
XLVI. 1. And there I saw One who had a head of days,
+ And His head was white like wool,
angels,
One (mt, B-cn). gqu, cy? ‘ Mine elect
ones’, 4,5, After the judgement the
Messianic kingdom is established and its
scene will be a transformed heaven, 454
51*; and earth, 41? 455; its members
will be angels, 394 (note), and men;
and the Elect One will abide amongst
them. This idea of the transformation
of the world was derived directly from
Is. 657 and 6622, and probably origin-
ally from Zoroastrianism: see Cheyne’s
Origin of the Psalter, 404, 405. It is
found elsewhere in Enoch in 72! 9116,
Tn Isaigh this idea is only adopted
eclectically ; for it is incompatible with
other facts in the context, i.e, 652, &e.;
but in Enoch it is accepted in its entire
significance as logically involving the
immortal blessedness of man ; cf. 2 Bar.
32° 572 4 Ezra 7%, 6. Destroy
them from the face of the earth.
Hf. 6927,
XLVI. 1. In this and the following
chapters Daniel 7 has been laid under
And with Him was another being whose countenance had
the appearance of a man, —
And his face was full of graciousness, like one of the holy
contribution, and from it have been
drawn directly the expressions ‘ Head
of Days’, and ‘Son of Man’. The
former means in Daniel the Everlast-
ing, and seems to do so here likewise :
résa mawa&‘él = ‘the sum of days’.
Hence the first line = ‘ And there I
saw the Everlasting’, It is of course
awkward that the word ‘head’ occurs
in the next line in a literal sense, The
phrase ‘Head of Days’ is found in
Enoch in 46? 478 483, and has been
carried over into the Interpolations,
55! 602. The original writer uses this
expression of Daniel with much appro-
priateness in connexion with the super-
natural Son of Man and the question
of final judgement ; in fact the two ex-
pressions are correlative: observe the
question, ‘ Why he went with the Head
of Days?’ but this technical appro-
priateness is wanting in the Interpola-
tions. Another being... like one
of the holy angels: οὗ, 1 Sam. 299
86
The Book of Enoch
2. And I asked the angel who went with me and showed me
[Sect, IT
all the hidden things, concerning that Son of Man, who he was,
Acts 615, 2. The angel. MSS.
wrongly read ‘one of the angels’.
See note on 403, That Son of
Man. There are some difficulties con-
nected with this expression in Enoch,
as it has there three different Ethiopic
renderings, = filius hominis, 46% % 4
483, filius viri, 625 6939 7114, and filius
prolis matris viventium, 62% % 14 634
6926, 27 701 7117; and these are the
greater as the Ethiopic translator can
only have had one and the same phrase
before him, i.e. 6 vids τοῦ ἀνθρώπου.
For the LXX invariably uses vids
ἀνθρώπου as a rendering of ΝΠ and
WIN YI, and exact Greek equivalents
of the Ethiopic expressions are hardly
conceivable. Are we then to suppose
that these variations existed in the
Hebrew, and accordingly postulate on
the part of the Ethiopic translators a
direct acquaintance with an Hebrew
MS. (similarly, as Niéldeke, Lncyc.
Brit. xxi. 654, in the case of the Ethiopic
Bible, postulates the presence of Ara-
maic teachers in order to explain the
fact that certain religious conceptions
are there expressed by Aramaic words) ?
These suppositions are not necessary.
There is no strict uniformity of render-
ing in the Ethiopic Bible. υἱὸς ἀνθρώπου
is rendered by ‘ proles matris viventium’
in Num. 2919 Ps, 8¢ 1448 146% (in the
last two instances, two distinct Hebrew
expressions are used); but by ‘filius
prolis matris viventium’ in Ps, 8017,
This latter rendering is practically the
authorized one in the Ethiopic as it 18
found throughout Ezekiel, in Dan, 7%,
and universally in the N.T. Again
MAL = vir is fre uently used where
we should expect (δ = homo, and
vice versa. Hence filius viri and filius
hominis in the Ethiopic text may be
synonymous and the variation may be
due to the carelessness of the translator,
Of such carelessness there are many
instances in Enoch. In 891 we inte
(ANA where we should have δῆ,
as it is correctly in vv. 9 and 36. Again, |
in 8945 we have twice the rendering
‘sheep’ where according to the context
and the Greek it should be ‘lamb’,
Accordingly we hold that these varia-—
tions were confined to the Ethiopic
version, and this conclusion is con-_
firmed by the fact that filius vintl
692°, does not imply one born of man
without the mediation of a mother as
some have supposed; for the same
phrase, as the text stands at present,
is applied to Enoch in 7114, an
is therefore the equivalent of jfiliu
hominis in 46%, &. We have above
remarked that the expression in th
Greek version of Enoch appears
have been 6 vids τοῦ ἀνθρώπου, an
not vids ἀνθρώπου, for in Enoch it i
the distinct designation of the perso
Messiah, In 4810 524 he is styled the
‘Messiah’. It will be observed tha:
the demonstrative precedes the titl
‘Son of Man’ in our text, as it d
in every instance of its occurrence sav e
in 627. Wellhausen presses home the.
fact that the use of the demonstrative.
before the expression ‘Son of Man”
proves conclusively that ‘Son of Man’
cannot be a Messianic title; for that
such a phrase as ‘this Messiah’ or
‘that Messiah’ is an impossibility,
Since such importance is attached to
the presence or absence of the demon-
stratives, it is well to point out that in
all probability the demonstratives are
here translations of the Greek article,
In the earlier chapters, where the Greek
version is preserved, we find that ‘ this.
(= zé or zenti) is a rendering of th
Greek article in 25! 272 282 325, anc
Sect. IT]
Chapter XLVI, 2-8
87
and whence he was, (and) why he went with the Head of Days? |
8. And he answered and said unto me: _
This is the Son of Man who hath righteousness,
‘that’ (= νυ διὰ) in 131° 141; ‘those’
(= elk) in 108, In 8942-49, where the
Greek version also survives, we find
that ‘that’ (= zek or zektf or ν᾽ διὰ),
though occurring twelve times in these
verses, is eleven times a rendering of
the Greek article. Every Ethiopic
scholar is aware of this fact, and atten-
tion is rightly drawn to it in Dill-
mann’s Ethiopic Lexicon under each of
the above demonstratives. Moreover
we can show in the Parables in three
passages undeniable instances of such
renderings, i.e. in 52° 6210 and 7115,
where w’éti precedes respectively the
phrases ‘Angel of peace’, ‘Lord of
Spirits’, and ‘Head of Days’, No
Jew could say ‘that God’, Now
turning from the above general evi-
dence to the passages themselves we
find that in two, 1.6, 46° and 7114,
w’ét@ serves as the copula—a frequent
usage in Ethiopic, and in these passages
it cannot rightly be taken otherwise.
Thus there are three passages where
the demonstrative is wanting, i.e. 627,
as we have already observed, and these
two, 465 713, These facts, combined
with the usage of our translator in
rendering the Greek article, as we
have shown above, makes it probable
in the highest degree that zekQ and
zenti stand for the article and nothing
more in 46% 4 48? 62° 14 6311, and that
similarly w’&tQ in 6926, 29 (bis) 7Q1 7117
is a rendering of the article. For the
relation between the title ‘Son of
Man’ in Enoch and in the N. T. see
Appendix on ‘the Son of Man’.
3. The Son of Man. Here the w’tta
(= ‘*that’) that precedes this title is
a copula as in 71. See preceding
note. The Messiah is conceived in
the Parables as (1) the Judge of
the world, (2) the Revealer of all
things, (3) the Messianic Champion
and Ruler of the righteous. (1) As
judge, he possesses (a) righteousness,
(Ὁ) wisdom, and (6) power (Pss. 454-8
7215. 115-5 Jer. 285°), (a) He is the
Righteous One in an extraordinary
sense, 38? (see note) 53°; he possesses
righteousness, and it dwells with him,
468, and on the ground of his essential
righteousness, 46°, has he been chosen
no less than according to God’s good
pleasure, 494, (Ὁ) Wisdom, which
could find no dwelling-place on earth,
42, dwells in him and the spirit of
Him who giveth knowledge, 49°; and
the secrets of wisdom stream forth from
his mouth, 515, and wisdom is poured
out like water before him, 491, (6) In
him abides the spirit of power, 49°, and
he possesses universal dominion, 62°,
(2) He is the revealer of all things,
His appearance will be the signal for
the revelation of good and the un-
masking of evil; will bring to light
everything that is hidden, alike the in-
visible world of righteousness and the
hidden world of sin, 46° 49% 4; and
will recall to life those that have
perished on land and sea, and those
that are in Sheol and hell, 51! 615,
Evil when once unmasked will vanish
from his presence, 49%, Hence all
judgement has been committed unto
him, 6927, and he will sit on the throne
of his glory, 45% (see note), and all
men and angels will be judged before
him, 512 554 618 62% 8, and no lying
utterance will be possible before him,
494 62%, and by the mere word of his
mouth will he slay the ungodly, 627.
(3) He is the Messianic champion and
ruler of the righteous. He is the stay
of the righteous, 484, and has already
88
The Book of Enoch
With whom dwelleth righteousness,
(Sect. ΠῚ
re
And who revealeth all the treasures of that which is hidden,
Because the Lord of Spirits hath chosen him, :
_ And whose lot hath the pre-eminence before the Lord of
Spirits in uprightness for ever. ~
᾿ 4, And this Son of Man whom thou hast seen
Shall Ὁ raise up} the kings and the mighty from their seats,
[And the strong from their thrones] |
And shall loosen the reins of the strong,
And break the teeth of the sinners ; 7
5. [And he shall put down the kings from their thrones and |
kingdoms]
Because they do not extol and praise Him, | ;
been revealed to them, 627; he is the
avenger of their life, 48’, the preserver
of their inheritance, 487; he will
vindicate the earth as their possession
for ever, 515, and establish the com-
munity of the righteous in unhindered
prosperity, 53° 62°; their faces will
shine with joy, 515, and they will be
vestured with life, 6215, and be re-
splendent with light, 397, and he will
abide in closest communion with them
for ever, 6214, in the immediate pre-
sence of the Lord of Spirits, 397, and
his glory is for ever and ever, and his
might unto all generations, 499. Who
hath righteousness. On the Messiah
as the possessor of righteousness οὗ
Is, 96-7 118 544. Jer, 235 Zech. 9° Pas.
Sol. 1725, 28, 2% 81, 42, 46798 Hath
chosen him, Hence he is called ‘ the
Elect One’: see 38? (note) 404 (note).
Whose lot hath the pre-eminence
(aefhik:). tB-eflik read ‘ whose lot
hath surpassed everything’, cf. Heb. 14.
4. This = the Greek article. See note
on 46%, Shall traise up}. The
verb is here obviously corrupt. The
clause ‘shall raise up the kings...
from their thrones’ and 46 ἃ ὁ shall put
down the kings from their thrones’ are
dittographs. One or other is corrupt
and one or other is an intrusion. The
parallelism seems to be in favour of ©
464» being retained, though the verb —
gives the wrong sense, whereas the ©
right sense ‘shall put down’ is obviously ~
preserved in 465% It is hard to ex-
plain with any confidence the origin of
this error. Possibly ὮΝ) stood in the”
which could mean either
original,
‘shall raise up’ or ‘shall remove,
destroy’. The present context could
admit only of the latter meaning. Or
we might take the former verb as = —
Spa corruption of Sop shall cast
down,’ seeing that in 4065 the same
verb in the Ethiopic for ‘shall put
down’ is given. ‘Shall put down the
countenance’ = OD Ὁ". Of. 48°,
In any case we should read ‘shall put.
down the kings’, ἄς, It is possible
that Is. 14° ‘it hath raised up from
their thrones all the kings of the
nations’ may have led to the above
misrendering or corruption. With the
restored text we might compare such ex-
pressions as Sir. 1014 θρόνους ἀρχόντων
καθεῖλεν ὃ κύριος, Wisd, 5% περιτρέψει |
θρόνους δυναστῶν. The clause in Luke
182 καθεῖλε δυνάστας ἀπὸ θρόνων seems’
to be an echo of our text. Break
the teeth of the sinners, From
Sect. IT]
Chapter XLVI, 4-7
89
Nor humbly acknowledge whence the kingdom was bestowed
upon them.
6. And he shall put down the countenance of the strong,
And shall fill them with shame,
And darkness shall be their dwelling,
And worms shall be their bed, -
And they shall have no hope of rising from their beds,
Because they do not extol the name of the Lord of Spirits.
7. And these are they who } judge} the stars of heaven,
[And raise their hands against the Most High],
; And tread upon the earth and dwell upon it Ὁ,
And all their deeds manifest unrighteousness,
Ps. 87 58%, 5, Acknowledge
whence the kingdom, ἄο. Cf. Wisd.
62-8 ἐνωτίσασθε of κρατοῦντες πλήθους
. . . ὅτι ἐδόθη παρὰ τοῦ κυρίου ἡ κράτησις
ὑμῖν, Rom. 181, 6. Worms shall
betheirbed. Οἵ, 15, 1413, In 2 Macc.
95 9 it is said that Antiochus Epiphanes
died of the disease here referred to,
But the expression is best taken figura-
tively of the destruction awaiting the
oppressors of the righteous ; cf. Is, 66%
Judith 1617 Sir, 717 Mark 948, Worms
... their bed... Because they do
not extol. Cf. Acts 12% for a like
connexion of thought. 7. This
verse seems very corrupt, It is clearly
_an echo of Dan. 819, where it is said of
Antiochus Epiphanes: ‘ And (the little
horn) waxed great, even to the host of
heaven; and some of the host and of
the stars it cast down to the ground
and trod upon them,’ Here also the
stars stand for the righteous, and the
verb ‘tread’ recalls ‘trod’ in Daniel,
and the parallel suggests that ‘ tread’
had the same meaning in Enoch that it
had in Daniel. In other words we
should find it stated that the oppressors
‘tread down the righteous’ and not
that they ‘tread the earth’, Thus
467° connects immediately with 4615,
Tn other words 477 is either displaced
or interpolated, That it is the latter I
conclude, since we require here, not a
tristich, but a distich like the immediate
stanzas before and after, and since
the divine designation ‘ Most High’ does
not occur elsewhere in the Parables.
I have obelized ‘judge’, It = 13",
which may be corrupt for YW)" (or
1S») as in Dan, 810) = ‘cast down’.
This brings our text into line with
Dan. 8195, Finally, ‘and dwell upon
the earth’ may be a wrong gloss on
the preceding words; for this clause,
‘which has always good ethical asso-
ciations in the Parables (37? note), has
here a bad ethical sense. But probably
a corruption inheres in ‘and dwell
upon it’: i, 6. 73 IW corrupt for
may = ‘those who dwell upon it.’
As for what remains, ‘and they tread
upon the earth,’ a glance at Dan, 81°
shows that an accusative referring to
the righteous has here been lost; ‘and
tread to the earth those who dwell
upon it.’ Thus this stanza should
run :—
‘And these are they who cast down
the stars of heaven,
And tread to the earth those who
dwell upon it.’
Manifest, a-q, defhkly ,a.>q,b. @
abcox ‘and manifest’. All MSS, but
90
The Book of Enoch:
[Sect. IT
And their power rests upon their riches,
And their faith is in the + godst which they have made with
their hands,
And they deny the name of the Lord of Spirits,
8, And they persecute the houses of His congregations,
And the faithful who hang upon the name of the Lord of
Spirits.
The Prayer of the Righteous for Vengeance and their Joy at its Coming.
XLVII. 1. And in those days shall have ascended the prayer of
the righteous.
And the blood of the righteous from the earth before the
Lord of Spirits.
2. In those days the holy ones who dwell above in the heavens
Shall unite with one voice
And supplicate and pray [and praise,
qu, en,b make a dittographic addition
here: gm add ‘and all their works
are unrighteousness’ ; t, abedfhklox a
‘their works are unrighteousness’,
Their power rests upon their
riches. Perhaps nbn = ‘their power’
was a corruption of onbdan = ‘their
glorying’. Cf. 948 where the rich
‘trust in their riches’, Their faith
is in the gods, &&. ‘This is a strange
expression for the idolatrous tendencies
of the Sadducean court. But prdiby
(= ‘ gods’) may be corrupt for pddyn
= ‘deeds’, Hence ‘deeds which
they have wrought’, &c. For a
‘discussion of the verse see 38° note,
8. Persecute (gt). mqu, B read ‘are
driven forth’, The houses (gmt!w).
q, #B read ‘ from the houses’. Cf. 538,
XLVII. 1. The blood of the
righteous. ‘The righteous’ is here
a collective in the singular, though in
the preceding phrase ‘ the prayer of the
righteous’ it is in the plural. The
same juxtaposition of cases is found in
474, Cf. 9119 ‘the righteous one shall
arise from sleep and wisdom .. . be
given unto them’, Moreover, we find
in the next verse ‘the blood of the
righteous ones’, The first of the Mac-
cabees to shed the blood of the righteous
was Alexander Jannaeus, 95 B.C. (see
385 note), 2. On the intercession
of angels see 157 note. Cf. Rey. 610 for
a like prayer for vengeance. See 97°
note. The text is uncertain, I have
bracketed ‘and praise .,. Lord of
Spirits ’, sincé the context points not to
thanksgiving but to prayer on behalf
of the martyrs. Moreover, the words
that follow ‘ And that the prayer of the
righteous’, &c, depend directly on ‘sup-
plicate and pray’ as their object.
Furthermore, the MSS. are divided on —
the text of 4724,
For ‘unite’ (géu, 8) —
mq read ‘dwell’, and for " dwell’ (a-m, —
B) m reads ‘unite’, Finally, q,dy omit —
the ‘and’ beginning the next line. In
the words ‘ unite’ and ‘dwell’ there —
is only a difference of one letter in the
Ethiopic.
stood originally ‘In those days the holy
It is just possible that they —
may bé doublets, and that the text —
Se ee ee ae
Sect, IT]
Chapters XLVI. 8—XLVIT, ὃ
91
And give thanks and bless the name of the Lord of Spirits]
On behalf of the blood of the righteous which has been shed,
And that the prayer of the righteous may not be in vain
before the Lord of Spirits,
That judgement may be done unto them,
And that they may not have to suffer for ever.
8. In those days I saw the Head of Days when He seated
himself upon the throne of His glory,
_And the books of the living were opened before Him:
ones who dwell above in the heavens
shall with one voice supplicate and
pray’, 3. Books of the living.
The idea underlying this phrase is to be
traced tothe Ὁ. Τὶ (1) There the book
of life (or its equivalents Exod. 32°? 56.
*God’s book’, Ps. 6928 ‘book of the
living’) was a register of the citizens
of the Theocratic community. To have
one’s name written in the book of life
implied the privilege of participating
in the temporal blessings of the Theo-
cracy, Is. 4%, while to be blotted out of
this book, Exod. 8232 Ps, 6928, meant
exclusion therefrom. In the O. T. this
expression was originally confined to
temporal blessings only, but in Dan.
121 it is transformed through the in-
fluence of the new conception of the ~
kingdom, and distinctly refers to an
immortality of blessedness. It has the
_ Same meaning in our text. Α further
reference to it is to be found in 104],
The phrase ayain appears in the Book
of Jubilees 8030 564. in contrast with
‘the book of those that shall be de-
stroyed’, but in the O.T. sense. ‘The
holy books’ in 1088 (103??), cf. also 1087,
have practically the same meaning. In
the N. Τὶ, the phrase is of frequent oc-
currence, Phil. 48 Rev. 35 138 178 2012, 15
2127 2219, and the idea in Luke 1029
Heb. 12% ‘written in heaven’. For
later instances of its use see Pastor
Hermae, Vis. i. 3,2 (see Harnack in loc.);
Sim, ii. 9; Mand, viii. 6; 1 Clem, χῖν. 8,
There is no idea of absolute predestina-
tion involved in this conception. The
same thought, i.e, the inscription of the
name in the book of life, underlies the
words ‘the memorial of the righteous
shall be before the face of the Great One
unto all the generations of the world’,
1084, Contrast Pss. Sol. 1810 ‘the
memorial of the wicked shall no more be
found’, (2) Books of remembrance of
good and evil deeds. For those wherein
good deeds were recorded see Ps. 56%
Mal. 316 Book of Jubilees 3022; wherein
evil deeds were recorded, Is. 65° 1 En.
814 8961-04, 68, 70, ΤΙ, 76, 77 9017, 20 987, 8
1047 2 Bar. 241; wherein good and evil
deeds were recorded, Dan. 719 Rev. 2013
Ase. Is, 92%, (3) The heavenly tablets
τε πλάκες Tod οὐρανοῦ in Test. ΧΙ
Patriarchs. The conception underlying
this phrase is to be traced partly to
Ps. 13916 Exod. 25% 4° 2699, where we
find the idea that there exist in heaven
divine archetypes of certain things on
earth; partly to Dan. 107, where a
book of God’s plans is referred to, but
most of all to the growing determinism
of thought, for which this phrase stands
as a concrete expression. In Apo-
cryphal literature historical events are
not depicted according to the manifold
variety of life, but are methodically
arranged under artificial categories of
measure, number, weight, Wisdom 1139
4 Ezra 430, 87, The conception is not
a hard and fixed one; in Enoch and
92
The Book of Enoch’
[Sect. IT
And all His host which is in heaven above and His counsellors
stood before Him,
4, And the hearts of the holy were filled with joy ;
Because-the number of the righteous had been offered,
And the prayer of the righteous had been heard,
And the blood of the righteous been required before the
Lord of Spirits.
Test. XII Patriarchs it wavers between
an absolute determinism and prediction
pure and simple: whereas in Jubilees
in addition to these significations, it im-
plies at times little more than a contem-
porary heavenly record of events. In
Enoch the idea is mainly predestinarian,
the ‘heavenly tables’ record all the
deeds of men to the remotest genera-
tions, 81,7; and the entire history of
the earth, 93!-$; and all the unright-
eousness that will arise, 106! 1071; as
well as all the blessings in store for the
righteous, 103%%, They are likewise
called the Book of the Angels, 103?;
for they are designed also for the
perusal of the angels, 1087, that they
may know the future recompenses of
the righteous and the wicked, In Test.
XII Patriarchs Levi 54 Asher 75 (8) the
idea is predictive ; in Asher 230 it con-
cerns a question of Levitical law. In
Jubilees the use of the phrase is very
loose, the heavenly tables are the
statute book of the Theocracy, or a
mere contemporary record, or else are
predictive or determinative, The
heavenly tables record (1) Laws Levi-
tical and criminal, in some instances
previously observed in heaven, in
others, established for the first time on
earth: Feast of weeks, 611-18. Taber-
nacles, 1616-29; Passover, 49; ‘the
Festival of the Lord,’ 18'8-19; Cere-
monial cleanness, 3°-#4; Circumcision,
1535 ;. the Sabbath, 50°18; tithes, 32%
8, 10-15; marriage of elder daughter,
28°; destruction of him who gives his
daughter to a Gentile, 30°; of the
murderer, 45; of the incestuous person,
8810. (ordained because of Reyben) ;
of the seed of Lot, 16°; of the Philis-
tines, 245°, (2) Merely a contemporary
event: the slaughter of the Shechem-
ites, 30°89%; the institution of the
‘Festival of the Lord’, 18%-19; the
showing of the Seven Tables to Jacob,
3272; Isaac’s blessing of Levi and
Judah, 315? ; the naming of Abraham,
19°; and of Levi, 30°, as friends of
God. (8) Predictions: of the judge-
ment of all creation, 518; of the Mes-
sianic kingdom, 2350-82; of the record-
ing of the faithful as friends of God
and the transgressors as haters, 3021-22,
All His host. God as the Jehovah of
Hosts in His manifestations is generally
so accompanied ;_ cf. 14, 9 601, 4 719-18,
According to the Parables it is the
Messiah that judges. 4. The
number of the righteous (m sidéq),
Other MSS. read ‘ righteousness’
(sédéq). Been offered. a reads
qaréba = ἤγγικε = 2, which in
Mishnaic and late Hebrew = ‘had
been offered’ as well as ‘had drawn
nigh’, The latter meaning is inappro-
priate ; for the judgement is already
begun, The text means that the num-
ber of the righteous, i. e. the martyrs, is
complete. The martyrs were regarded
as offerings to God. Of. Rev. 610, 4,
and my note in loc. For qartba Breads —
baseha = ‘has come’,
Sect. IT]
Chapters XEVIT, 4—X LVI, ὃ
95
The Fount of Righteousness: the Son of Man—the Stay of the
Righteous: Judgement of the Kings and the Mighty.
XLVIII. 1, And in that place I saw the fountain of righteousness
Which was inexhaustible ; >
And around it were many fountains of wisdom ;
And all the thirsty drank of them,
And were filled with wisdom,
And their dwellings were with the righteous and holy and
elect.
2, And at that hour that Son of Man was named
In the presence of the Lord of Spirits,
And his name before the Head of Days.
3. Yea, before the sun and the signs were created,
Before the stars of the heaven were made,
His name was named before the Lord of Spirits.
4, He shall be a staff to the righteous whereon to stay them-
selves and not fall,
And he shall be the light of the Gentiles,
And the hope of those who are troubled of heart,
5. All who dwell on earth
before him,
XLVIII, 1. And (qt,8). > gu.
Place; see 461, Fountains of wis-
dom ; see 421)? (note). Cf. Is, 551897
2. At that hour, i.e. when Enoch was
beholding these visions. That Son
of Man was named. The pre-
existence of the Son of Man is plainly
taught in the Parables. He (not his
name) has been chosen and hidden
in God’s presence from before creation
and unto eternity, 48%; the Most High
has preserved him and revealed him to
the elect, 461? 627; his glory is for ever
and ever, 495; when Enoch was trans-
lated the Son of Man was already abid-
ing with the Lord of Spirits, 701, This
actual pre-existence of the Son of Man
is in keeping with his other super-
natural attributes of universal dominion,
shall fall down and worship
. 62°, and unlimited judicial authority,
6977, This idea of pre-existence is
found also in 4 Ezra 12%? 1826 Cf,
Schiirer, II. ii. 159-162 (Eng. Trans.),
who agrees with the view above
followed, 8. The signs. These
are the signs of the Zodiac, NV,
Job 3882, See also 88 721%, 19, 4.
Righteous. + ‘and to the holy’ β.
Whereon to stay themselves. Cf.
615 where the same phrase recurs.
The light of the Gentiles. Is. 429
496 Luke 2833. The hope of those
who are troubled of heart. Cf, Is.
611452‘ The Lord hath anointed me, . .
to bind up the broken-hearted’ ("3W9
a). δ. All... shall fall
down ..., before him, Even
those who denied him, 62% 63 90%?
94
=
=
ὉΝ
Phil.
The Book of Enoch [Sect. IT
And will praise and bless and. celebrate with song the Lord
of Spirits.
And for this reason hath he been chosen and hidden
before Him,
Before the creation of the wend and for evermore.
And the wisdom of the Lord of Spirits hath revealed him
to the holy and righteous ;
For he hath preserved the lot of the righteous ;
Because they have hated and despised this world of un-
righteousness,
And have hated all its works and ways in the name of the
Lord of Spirits :
For in his name they are saved,
And according to his good pleasure hath it been in regard to
their life,
In these days downcast in countenance shall the kings of the
earth have become,
And the strong who possess the land because of the works of
their hands;
For on the day of their anguish and affliction they shall not
(be able to) save themselves,
. And TI will give them over into the hands of Mine
elect :
ze, Praise and bless (a-7). world: cf. 108% °%1Gal.14. In his
og,B. TheLord(a-m). m,8‘the name they are saved. A frequent N.T.
name of the Lord ’, 6. And(q,8). expression; cf. 1 Cor. 64% Acts 41%.
>a-q. For this reason, i.e. that According to his good pleasure .
given in vv. 4, 5. Hidden. Cf. life (9). mtu, B-owy,b ‘he is the
4 Ezra 13°, Before Him. > gq. avenger of their life’: owy,b ‘his
Forevermore, + q, abedlxy,a‘before good pleasure hath been for their life’.
Him’, 7. Revealed him, i.e. 4 is corrupt. The difference lies be-
through O.T. prophecy. Holy and tween bafaqida (9) and faqadé (mtu).
righteous (gmq, B-1). tu,l ‘righteous Cf. 62" on the latter reading. bya,
and holy’, Preserved the lot ofthe ‘avenger’, is a name in later Judaism
‘righteous. The Messiah is the stay for the Messiah. See Weber, pp. 359,
of the righteous, and the guardian and 362, 8. Day of their anguish:
surety of the itheritance that awaits see 45? note, 9. Give them
them, Hated and despised this over into the hands, ἄς. Cf, 385
a μι.
Sect. IT]
Chapter XLVIIT. 6-10.
95
As straw in the fire so shall they burn before the face of
the holy:
As lead in the water shall they sink before the face of the
righteous,
And no trace of them shall any more be found.
10, And on the day of their affliction there shall be rest on the
earth,
And before them they shall fall and not rise again:
And there shall be no one to take them with his hands and
raise them: |
For they have denied the Lord of Spirits and His Anointed.
The name of the Lord of Spirits be blessed.
note. As straw in the hee. Exod. 157
Is,5 Obadiah 18 Mal.4'. Before the
face of the holy (gqlu). β ‘before...
righteous’, The reference here is to
Gehenna; cf. 27% 8 906 27; but in the
Parables Gehenna undergoes trans-
formation, In 27% ὃ 9030, 27 the suffer-
ings of the wicked form an ever-present
spectacle to the righteous. Cf. 4 Ezra
7° Apparebit lacus tormenti, et contra
illum erit locus requietionis : clibanus
gehennae ostendetur, et contra eum
_ iocunditatis paradisus’, But in the
_ Parables, where heaven and earth are
transformed on the advent of the
Messiah, this spectacle is only a tem-
porary one, and Gehenna and _ its
victims vanish for ever from the
sight of the righteous, 48° 6212, 13,
Cf. Rev. 20%. As lead in water.
Exod, 151°, Before the face of the
righteous (a). B ‘before... holy’.
10. Rest. Cf. 53". And (> q) be-
fore them (a). ‘and before him’,
Fall and not rise again: cf, ver. 4
for the opposite; cf. also Ps. 361%,
The Lord...and His Anointed:
οὗ Ps, 2%, The term ‘Messiah’ or
_ ‘ Anointed One’ was applicable to any
one specially commissioned by God to
a religious or Theocratic function αὶ
hence to David and his successors, and
even to a Gentile prince—Cyrus (Is.
451); to the Jewish high-priest—‘ the
anointed priest’, Lev. 4% 5 16 622; to
the Servant of Jehovah, Is. 611. In
the Psalms the title generally refers to
the reigning king or to the Davidic
king as such, yet its ideal aspect is
never lost sight of. When the histori-
cal kingship came to an end, the idea
still remained, and was kept prominent
- through the liturgical use of the Psalms,
Its imperfect realization in the kings
of the past made Israel look forward to
the true Messianic king in whom it
should be perfectly embodied. But
the term is never used technically in
this sensein the O.T. In this techni-
cal sense it is first found in the Parables,
4810 524, and a decade or so later in
Pss. Sol. 179° 18% 8 For its later
occurrences see 4 Ezra 725 12°? 2 Bar.
298 301 397 40! 70° 72%, and N.T.
passim. See Cheyne, Origin of the
Psalter, 338-839 ; Art. on the Messiah,
Encyc. Bib. iii. 3057 sqq. On the
question generally cf, Schiirer, Div, ii,
vol, ii, 120-187,
96 The Book of Enoch
[Sect. II
The Power and Wisdom of the Elect One.
XLIX. 1. For wisdom is poured out like water,
And glory faileth not before him for evermore.
2. For he is mighty in all the secrets of righteousness,
And unrighteousness shall disappear as a shadow,
And have no continuance ;
Because the Elect One standeth before the
Spirits,
Lord of
And his glory is for ever and ever,
And his might unto all generations.
3, And in him dwells the spirit of wisdom,
And the spirit which gives insight,
And the spirit of understanding and of might,
And the spirit of those who have fallen asleep in righteous-
ness,
4, And he shall judge the secret things,
And none shall be able to utter a lying word before
him;
For he is the Elect One before the Lord of Spirits according
to His good pleasure.
XLIX. That the Messiah will thus
deal with the mighty ones of the earth
is clear from his nature and attributes.
1. Wisdom is poured out like water:
cf. Is. 11°, Wisdom here = the know-
ledge and fear of God. Cf.395, Glory
faileth not, ἄς, The Messiah is the
object of endless glorification. 2.
Mighty in all the secrets of righte-
ousness. On the revealing and mani-
festing power of the Messiah see 46?
(note). Disappear as a shadow, And
have no continuance. The phraseo-
logy is borrowed from Job 14% The
word translated ‘continuance’ is formed
from the verb translated ‘ standeth’;
unrighteousness will have no standing
ground because the Elect One standeth.
Glory is for ever and ever, &c.: cf.
Is. 9%7 Mic. 57, 8. Further en-
dowments of the Messiah after Is, 11”.
The spirit of wisdom: cf. 51°, The
spirit which gives insight (gqtu).
m, B ‘the spirit of Him who gives in-
sight’, The spirit of those who
have fallen, &c. The eschatological
hopes of all the faithful in the past are
realized in him. 4. Judge the
secret things: cf, ver, 2 and 43° note.
A lying word. Falsehood will be
impossible in his presence; ef. 625 67%.
For he is the Elect One. For
these very purposes has he been chosen ;
cf. 488,
—— — ἀμ.
Sect, 11]
Chapters XILIX. 1—L. 2
97
The Glorification and Victory of the Righteous: the Repentance
of the Gentiles.
L. 1. And in those days a change shall take place for the holy
and elect,
And the light of days shall abide upon them,
And glory and honour shall turn to the holy,
2. On the day of affliction on which evil shall have been
treasured up against the sinners.
And the righteous shall be victorious in the name of the
Lord of Spirits:
And He will cause the others to witness (this)
That they may repent
L. It is very hard to decide on the
character of this chapter. It seems to
be an interpolation: if it is original,
the writer is inconsistent with himself,
and the incongruous details were due
to literary reminiscence. These details
belong to the same sphere of thought
‘as 83-90 and 91-104, where the judge-
‘ment of the sword forms the prelude
to the Messianic kingdom, which is
gradually established and attended by
the conversion of the heathen 9080, 88
911, and ultimately followed by the
final judgement. And yet there is an
echo of this judgement of the sword
in 48°. On the other hand 37-71
are strongly eschatological and cata-
strophic in character, and the kingdom
is ushered in by the sudden appearing
of the Son of Man, who inaugurates
his reign by the two tremendous acts
of the resurrection and the final judge-
nt, This judgement is summary
πὰ forensic, 62%. There is no place
repentance; cf. 62-63. God’s mercy
shown in His dealings with the right-
us, 611%, All sinners are forthwith
ven from off the earth: heaven and
abitation of the righteous. Hence
here is no room for the period of the
1870 Ἶ
are transformed and become the
sword, or for the progressive conversion
of the heathen. The writer has not
taken into account the destiny of the
latter, save indirectly in teaching a
general judgement. These verses, then,
may be a later addition made with
the purpose of filling up a gap in the
Parables. On the other hand there
are greater inconsistencies in the Para-
bles and other apocalyptic writings.
1, The night of oppression will give
place to the sunshine of glory and
honour for the righteous with the
advent of the Messianic kingdom ; cf,
585 6 Observe that there is no mention
of the Messiah in vv. 1-4, nor yet of
the kings and mighty ones, both of
which facts tend to confirm the con-
clusion we have above arrived at.
Holy and elect: cf. 62°. 2. The
period of the sword when the righteous
slay the wicked is here referred to;
cf. 9013, 8. 9112, On the day (a).
β ‘and on the day’. Day of afflic-
tion: οἵ, 481° 452 (note). On which
(gmt. > qu, B) evil (g wrongly in acc.)
shall have been treasured up (gq;
‘ shall be treasured up’ B-fy; ‘ is trea-
sured up’ wt?). Cause the others...
that they may repent: cf. 9030, 88, 84
91%, 8. The Gentiles who repent
98
The Book of Enoch
And forgo the works of their hands,
[Sect. ΤΙ
.
8, They shall have no honour through the name of the Lord of
Spirits,
Yet through His name shall they be saved,
And the Lord of Spirits will have compassion on them,
For His compassion is great.
4, And He is righteous also in His judgement,
And in the presence of His glory unrighteousness also shall
not maintain itself:
At His judgement the unrepentant shall perish before Him.
5. And from henceforth I will have no mercy on them, saith
the Lord of Spirits.
The Resurrection of the Dead, and the Separation by the Judge
of the Righteous and the Wicked.
LI. 1. And in those days shall the earth also give back that.
which has been entrusted to it,
will be saved as by fire. They will
not have the abundant entering in of
the Jews. Through the name of
(a). #28 ‘before’. 4, 5. When the
hour of the final judgement arrives,
the season of mercy for the Gentiles is
past for ever. Note the affinities of
thought between 50° and 60% %,
Cf. 4 Ezra 7% 2 Bar. 851%. Observe
that the final judgement here is not at
the beginning of the Messianic reign
as in the Parables, but apparently
at its close, as in 91-104. In 4 Ezra
and 2 Bar., where the Messianic
kingdom is of temporary duration,
and brought to a close by the final
judgement, a period of repentance is
rightly spoken of. Cf. 2 Bar. 851?
4 Ezra 784,
LI. 1. The resurrection here is a
resurrection of all Israel but not of
the Gentiles. 51! would indeed seem
to point to the latter, and this all the
more so, as 4 Ezra 7°? and 757 which
are evidently based on it, and on
1 En. 608, are applied to a general re-
surrection, But the whole history of
Jewish thought points in an opposite
direction. As we shall see below,
no Jewish books except the T,
Benj. 10°-8 and 4 Ezra teach indubit-
ably the doctrine of a general resur-
rection. Individual utterances to
the contrary in the Talmud will
be noticed below. On the question
generally see Cheyne, Origin of the
Psalter, 381-452; ‘Possible Zoroas-
trian Influences on the Religion
of Israel, Haxpository Times, 1891,
pp. 224-228, 248-253; Eisenmenger,
Entdeckies Judenthum, ii. 819, 820-
949; Weber, Jéd. Theol. 367-871, 390-
898 ; Schulz, A. T. liche Theologie, 4*
Aufl, 7538-768; Herzog, R. EB? Art.
‘Unsterblichkeit’, vol. xvi. 189-195
Hamburger, R. Εἰ. ii, 98 sqq. (Art.
‘Belebung der Todten’); Edersheim,
Life and Times of Jesus, ii. 3
403; Stade, Wher ἃ. A. T. lichen
Vorstellungen von dem Zustande n
dem Tode, 1877; Castelli, ‘Future Li
in Rabbinic Literature,’ Art. in Je
Quarterly Review, July, 1889, pp. 3
352; Montefiore, ‘ Doctrine of Di
Sect. II]
vapters L. 8—LI. 1
99
And Sheo! also shall give back that which it has received,
Retribution in O,T.,’ Oct. 1890, 1-12;
Charles, Eschatology, Hebrew, Jewish,
and Christian, 1899 (see Index). The
various forms in which the Jewish
doctrine of the resurrection appeared
are: (1) καὶ resurrection of all Israelites.
This doctrine is first taught in Dan. 12%;
but, though so powerfully attested, it
did not become the prevailing belief.
‘Tt is the accepted faith in 1 En. 1-36
(with the exception of one class of
sinners in 221%) 37-70 83-90 Ps. 65
(title) in LXX 2 Mace. 7° 14. 38, 29, 86
124, 44 compared with 626 2 Bar. 30
50-518, (2) A resurrection of the
righteous Israelites. In post-Exilic Is.
258 2619 Pss, 1610, 12 1715 4915 7924-27
(οἵ, Cheyne, Origin of the Psalter,
406-408) Job 1413-15 1926, 27 1 En. 91-
104 Pss. Sol. 810 139 147 1515; Josephus,
Ant. xviii. 1. 3; Bell. Jud. ii. 8, 14.
That the’ resurrection was the sole
prerogative of righteous Israclites,
became the accepted doctrine in Tal-
-mudie theology; Weber, Jiid. Theol.
890-391. Individual voices, how-
"ever, are not wanting, who asserted
the resurrection of pious Gentiles,
Eisenmenger, Entdecktes Judenthum,
908,909: indeed, that of all the Gentiles,
with some few exceptions, but only to
die again, op. cit. 908-910; Weber, 391.
Even imperfect Israelites could attain
to this resurrection of life after purga-
tion in Gehenna, Weber, 391. (8) A
resurrection of all mankind, 4 Ezra
7%, 81 Test. XII Patriarch, Benj. 106-8,
Concurrently with the above forms of
doctrine, other Jews believed only in
the immortality of the soul ; Wisd. 31514
47 516 820 compared with 915 158 Jub.
23%, 1, The earth also... re-
ceived. Soy save that for mahdanta
(q,8) = ‘that which has been entrusted
to it’ it substitutes a gloss = ‘ those
who are treasured up in it’, tw
are defective: ‘Sheol shall give back
that which has been entrusted to it,
that which it has received.’ β has a
conflate text based partly on the ori-
ginal of g and on tw: ‘the earth shall
give back that which has been en-
trusted to it, and Sheol shall give back
that which has been entrusted to it,
that which it has received.’ Cf,
4 Ezra 7 ‘Et terra reddet qui in ea
dormiunt, et pulvis qui in eo silentio
habitant, et prumptuaria reddent quae
eis commendatae sunt animae’, Our
text is quoted in the Ps. Philo Liber
bibl. Antiquitatum, an old Jewish work
written originally in Hebrew soon after
A.D. 70 but preserved only in Latin, It
was printed thrice in the sixteenth cen-
tury. See Encyc. Brit.“ ii.178. The
earth gives up the body just as Sheol
and Abaddon give up the sowl. They
are both reunited at the resurrection.
The raising of both was subsequently
justified in Sanh. 91* (Lev. R. iv)
on the ground that the soul and body
could respectively plead their inno-
cence on the day of judgement in
that neither had sinned without the
other, The fable of the lame man who
helped the blind in robbing an orchard
is here given, and as it is shown that
justice can be achieved only by punish-
ing the lame and blind together, ‘so
God brings the soul and puts it in the
body and punishes them both together ’
(AMS FT PII APA Aw. Nv
INN). In 91-104 the resurrection
is that of the spirit only. Sheol
and hell (haguel = ἀπώλεια = ἡ) 12 4)
are here used in their new sense of
the Intermediate State. For some of
the chief changes in the meaning
of Sheol see 6910 note. Sheol and
Abaddon are here apparently distin-
guished. Is Sheol the intermediate
place for the righteous and Abaddon
for the wicked? Or is Sheol for the
righteous and the ordinary sinners,
and Abaddon for only the apostates
and the worst sinners? Some such idea
H2
100
The Book of Enoch
[Sect. II
And hell shall give back that which it owes.
5 a. For in those days the Elect One shall arise,
- 2. And he shall choose the righteous and holy from among them :
For the day has drawn nigh that they should be saved.
8. And the Elect One shall in those days sit on My throne,
And his mouth shall pour forth all the secrets of wisdom
and counsel :
For the Lord of Spirits hath given (them) to him and hath
glorified him.
4, And in those days shall the mountains leap like rams,
And the hills also shall skip like lambs satisfied with milk,
_ And the faces of [all] the angels in heaven shall be lighted
up with joy.
seems to underlie the separate mention
of the two places. They are seemingly
distinguished even in Job 266 (287).
2-5. These verses seem to be disar-
ranged. The judge is simply mentioned
as ‘he’ in ver. 2, and is not particular-
ized as ‘ the Elect One’ sitting on God’s
throne till ver. 3. Hence it would
seem at first sight that we should
transpose ver. 3 before ver. 2. But
there appears to be a better solution
of the difficulty. ver. 2 has only two
lines and ver. 5 four. This fact suggests
that the missing line of ver. 2 is to be
found in ver. 5. This idea gains con-
firmation when we observe that when
5* is restored before ver. 2, the first
line of each of the first four stanzas
begins with the phrase ‘in those days’,
and the removal of ὅδ brings ver. 4
and 5°¢4 into a harmony of form and _
subject. Chapter 51, then, is found to
consist of five stanzas of three lines
each, 5*, Shall arise, i.e. come
forward, appear. 2. The day has
drawn nigh, &. Cf. Luke 21”,
8. The Messiah is the embodiment of
wisdom, 49°, and in this wisdom shall
the members of his kingdom share, 481
617, 11, Cf. 42? note. The Elect One
(gmu, 8). gt! ‘Mine Elect One’, My
throne (a). #28 ‘His throne’. His
mouth shall pour. . . counsel.
Emended. 4g, β read ‘ all the secrets of
wisdom shall go forth from the counsel
of his mouth’, But since a-g put
‘all the secrets’ in the ace. and gu in-
sert ‘and’ after ‘ wisdom’, I have read
jawad’é (for jéwad’é) = ‘shall pourforth’
and omitted ‘from’ before ‘counsel’,
4. The mountains leap, &c., i.e.
with joy; cf. Ps. 114° And the
faces of [all] the angels... shall
be lighted up with joy. There are
two ways of taking the original text —
which is preserved in gqtu, the oldest
MSS. mala’ékt = ‘angels’ can either
be taken as the subject of the verb ace
cording to gtw and gasémfi as an
accusative of limitaticn: ‘ [all] the
angels shall be lighted up as to theirl
faces with joy,’ or better ‘angels’ can
be taken as a nominativus spend
resumed in the suffix in gasbmt. Hi
‘ the faces of [all] the angels shall ’, &c.
The text of m also would admit of this
rendering. The text of q is different but
gives the same sense. It reads laku
Sect. II]
Chapters LI. 5—LITI. 1
5 ὁ. And the earth shall rejoice,
101
ce. And the righteous shall dwell upon it,
d. And the elect shall walk thereon.
The Seven Metal Mountains and the Elect One.
111. 1. And after those days in that place where I had seen
all the visions of that which is hidden—for I had been carried
off in a whirlwind and they had borne me towards the west—
mala’ékt, ‘of all the angels,’ and can
only therefore be translated as follows :
‘the faces of [all] the angels.’ In this
verse we have the compound future
jékawnd. .. . jébarht = ‘shall be lighted
up’ asin 1074, Finally, the word ‘ all’
| isunnecessary. kuélld (= ‘ all’) I take
as ἃ corruption of ’élla—a corruption
_ that has occurred in the earlier chapters
where the Greek exists, and ’élli is
simply a translation of the Greek
article as very frequently in this book.
Ἶ In my former edition, with all other
| _ translators, I rendered this : ‘ they shall
ΐ all be angels in heaven: their faces
"shall be lighted up with joy’ (8). The
Alster MSS. 8 certainly admit of this
_ translation, but it is wanting in sense.
_ Who are the ‘all’? Hence the idea
"that the Tighteous shall become like
the angels is not found in this passage.
5. The earth rejoices, for it is trans-
formed, 455, and has at last become the
‘inheritance of the righteous as anciently
promised ; ef, Ps. 373; 9 11, 29,34 -Wralk
(4). mtw read ‘go’, B ‘go and walk’,
gy supports B, but 5° and all of δά
but the last word are written over an
erasure,
_ LIT, This obscure chapter seems to
symbolize the various future kingdoms
of the world, and to be founded on
Dan.2°!, These kingdoms of material
orce, symbolized by iron and brass
silver and gold and clay, will be
5. the chaff of summer threshing-floors
‘ore the kingdom of the Messiah,
Jan. 255; they will be broken to pieces
and consumed, Dan. 244. So here the
various world powers represented by
these mountains of iron and copper and
silver and gold, &c., will melt as wax
before the fire in the presence of the
Messiah, 52°, and be destroyed from off
the face of the earth, 52°, and no earthly
might will avail in that day, 52% 8,
Observe that the idea of symbolizing
the world powers by mountains is drawn
from the same section of Daniel. In
Dan. 2% the Messianic kingdom is sym-
bolized by a mountain. But this chapter
seems to be composed of two inde-
pendent documents. In 52!-4 the moun-
tains serve to exalt the dominion of the
Messiah, whereas in 525-® they are
destroyed before his presence. Again,
we remark that the question Enoch puts
in 52% receives two independent answers,
one from the angel who went with him
in 524 and the other from the angel of
peace in 525599- Jn the Introduction
to the Parables, p, 648q., I have shown—
following a suggestion of Beer—that
there are two sources in the Parables,
and this chapter furnishes very clear
evidence in this direction, 52!-? is
common to both sources, 525-4 to the
Son of Man source, and 525-® to the
source dealing with the Elect One.
Thus we have the explanation of the
divergence between 525-4 and 525-%,
1. In that place, i.e. in heaven where
he had seen all the preceding visions.
It is idle to attempt to get an exact
idea of Enoch’s movements. In 39% he
was carried off by a whirlwind to the
102
The Book of Enoch
[Sect. II
2. There mine eyes saw all the secret things of heaven that shall
be, a mountain of iron, and a mountain of copper, and a mountain
of silver, and a mountain of gold, and a mountain of ΜΙΝ metal,
and a mountain of lead.
ἣν
8. And I asked the angel who went with me, saying, ‘ What
things are these which I have seen in secret?’
4. And he
said unto me: ‘ All these things which thou hast seen shall serve
the dominion of His Anointed that he may be potent and mighty
on the earth.’
5. And that angel of peace answered, saying unto me: ‘ Wait
a little and there shall be revealed unto thee all the secret things,
which surround the Lord of Spirits.
ends of the heaven: here he is borne to
the west. 2. There ought to be seven
mountains mentioned here. The six that
are mentioned in this verse and in 52°
consist of iron, copper, silver, gold, soft
metal, lead. Now if we turn to 674,
where these mountains are again re-
ferred to but the nature of only five of
them specified, we find that these five
are of gold, silver, iron, soft metal, tin.
It is not improbable, therefore, that the
seventh mountain, the mention of which
has been lost from the text, consisted
of ‘tin’. This conclusion receives sup-
port from the following considerations.
In 527-8 there is a fresh enumeration
of metals, which though not referring
directly to the metal mountains yet
does so indirectly. In this list the
following metals are given: gold, silver,
iron, bronze, tin, lead. Here again we
find the missing metal ‘tin’, though a
fresh metal ‘ bronze’ is also mentioned.
This ‘bronze’ may be the same as the
‘copper’ in the other list. So much
for our text. Now fora myth indirectly
connected with it. In Origen’s Contra
Celsum, vi. 22, there is a description of
a ladder with seven gates from the
mysteries of Mithras. The first gate
consists of lead (μόλυβδος) and is as-
signed to Saturn, the second of tin
(κασσίτερος), which is assigned to Venus
on the ground of its splendour and
softness (τὸ φαιδρόν τε καὶ μαλακὸν τοῦ
κασσιτέρου), the third of copper (χαλκός),
assigned to Jupiter, the fourth of iron
(σίδηρος) assigned to Mercury, the fifth
of a mixture of metals (epaordv νόμισμα).
assigned to Mars, the sixth of silver
(ἄργυρον) assigned to the Moon, and-
the seventh of gold (χρυσός) assigned
to the Sun. The metals in this passage
and in our text are evidently the same.
The question now arises with which o:
these seven metals is the ‘soft metal
in our text to be identified? If th
word we have rendered ‘ tin’ is right]
translated, then possibly it should be
identified with the κεραστὸν νόμισμα.
On the other hand Celsus’s deseriptio ᾿
of ‘tin’ as being ‘ soft’ might point
another conclusion. Owing to thé
difficulty of identifying the anci
metals we must leave this questioi
undecided. See AX. 4. 7.3 618, not
4. Shall be. + ‘upon the
(q, 17,8). Lead 52° 65% 8 674 '
3-4, From the Son of Man sou
See note at beginning of chaptei
5. That angel. Here w’étd (=
is merely a translation of the G
article. Wait a little. + ‘and th
shalt see ’ β.
Surround the Lord
Sect. IT]
. Chapter LII, 2-9
103
6. And these mountains which thine eyes have seen,
The mountain of iron, and the mountain of copper, and the
mountain of silver,
And the mountain of gold, and the mountain of soft metal,
and the mountain of lead,
All these shall be in the presence of the Elect One,
As wax before the fire,
And like the water which streams down Som above [upon
those mountains],
And they shall become powerless before his feet.
7. And it shall come to pass in those days that none shall be saved,
Either by gold or by silver,
And none be able to escape.
8. And there shall be no iron for war,
Nor shall one clothe oneself with a breastplate.
Bronze shall be of no service,
And tin [shall be of no service and] shall not be esteemed,
And lead shall not be desired.
9. And all these things shall be [denied and] destroyed from the
surface of the earth,
When the Elect One shall appear before the face of the Lord
of Spirits.’
Spirits (a-m). m, iB ‘the Lord of
Spirits has established’. 6. As wax
before the fire. Cf. 1° Ps. 975 Mic. 14.
Like the water whichstreams down,
Mic. 14, MSS. add here ‘upon those moun-
tains’. The thought of this verse recurs
in 537, 7. From Zeph. 118 ‘ Neither
their silver nor their gold shall be able
to deliver them’. Cf. 15. 1317, 8.
Nor shall one clothe oneself with a
breastplate (or ‘coat of mail’), I have
here read wa'ijelabés with g instead of
wa ilébés with σέ, efhn,a,b or wailebsa
with mu, abcklox = ‘nor garment for
a breastplate’. I have omitted la be-
fore der‘a with u, though the construc-
tion with la should be possible. Other-
wise with u, 8 render ‘garment for a coat
of mail’ (or ‘breastplate’”), In a-w there
is a dittograph: ‘nor garment (‘nor
shall one clothe oneself’ q) for war nor
garment for a breastplate’ (or ‘ coat of
mail’), Shall be of no service and.
Bracketed as a dittograph from the pre-
ceding line. ¢ omits ‘ and shall not be
esteemed’. 9. Be [denied and] de-
stroyed. We have here two alternative
renderings of TAD" such as ἀπαρνηθή-
σονται and ἀφανισθήσονται. One was
originally in the text and the other in
the margin, but subsequently both were
incorporated into the text. Schmidt,
who advocates an Aramaic original,
proposes δ; but this verb means ‘ to
cast down’ and ‘to deceive’—senses
which do not explain our text.
104
The Book of Enoch
[Sect. II f
The Valley of Judgement: the Angels of Punishment: the
Communities of the Elect One.
LIII. 1. There mine eyes saw a deep valley with open mouths,
and all who dwell on the earth and sea and islands shall bring to
him gifts and presents and tokens of homage, but that deep
valley shall not become full.
2. And their hands commit lawless deeds,
And the sinners devour all whom they lawlessly oppress :
Yet the sinners shall be destroyed before the face of the
Lord of Spirits,
And they shall be banished from off the face of His earth,
And they shall perish for ever and ever.
8. For I saw all the angels of punishment abiding (there) and
LIII, 1. The deep valley here is
that of Jehoshaphat, where, according
to Joel 3% 12, God was to assemble and
judge the Gentiles. The valley of
Jehoshaphat (Joel 3% 1?) is rendered in
Theodotion by the phrase τὴν χώραν τῆς
κρίσεως and by the Targ. Jon. Wd
ΝΟΣ NSD (= ‘the plain of the decision
of judgement’). According to the
Midrash Mishle, 684, God will judge the
whole world in this valley. (Weber,
Jiid. Theol. 395.) Since the fourth cent.
this valley has generally been identified
with that of the Kidron. But many
scholars are of opinion that it was not
originally a geographical designation.
In the Midrash Tillim, viii (Neubauer,
Geog., p. 51) it is stated that no such
valley exists (QBN WWW ΡΝ js).
See Encyc. Bib. ii. 2353. All those
who dwell upon earth will bring gifts
and presents to the Messiah to win a
favourable judgement ; but these will
be of no avail (cf. 52"). The idea of
the nations and the rich men of the
earth bringing gifts to the Messiah is
a favourite one in the Talmud, Weber
(386-387). There (a-qg). ᾳ, β ‘and
there’. Dsaep valkey with open —
mouths (mqtu, B-n). g ‘open and —
deep-mouthed valley ’. 2. Sinners —
devour all whom they lawlessly |
oppress. So I render this line, emend- |
ing jésAméwii into jésimawd. That —
this is the meaning of the text appears —
to follow from the last words of this —
chapter, 58", ‘the oppression of sinners.’
The verb ‘ oppress ’, samawa, is formed
from the noun sima, used in 537. If
we do not emend, the sense is poor and ©
needs supplementing: ‘ sinners lawlessly —
devour all that they (? who) produce.’ —
Banished from off the face of His
earth: see 38! (note). And they
shall perish, All MSS. insert δ΄
negative : if it is retained the text must —
be rendered: ‘ And they shall not cease.’
3. Angels of punishment: see 407
(note). These angels apparently pre-
pare the chains and fetters for the kings
and the mighty in the valley of Jeho-
shaphat where the kings are to be
judged. The chains for the fallen’
angels are forged in Gehenna, 548-5,
The kings are then taken and cast in
Gehenna, 54%. Abiding (mgt (gu)
Sect. IT]
preparing all the instruments of Satan.
Chapters 1.11]. 1—LIV. 4
105
4. And I asked the
angel of peace who went with me: ‘ For whom are they preparing
thése instruments ??
5, And he said unto me: ‘ They prepare
these for the kings and the mighty of this earth, that they may
thereby be destroyed.
6. And after this the Righteous and Elect One shall cause 5 the
house of his congregation to appear: henceforth they shall be no
more hindered in the name of the Lord of Spirits.
7. And these mountains shall not stand as the earth before his
righteousness,
But the hills shall be as a fountain of water,
And the righteous shall have rest from the oppression of
sinners.”
LIV. 1. And I looked and turned to another wake of the earth,
and saw there a deep valley with burning fire.
2. And they
brought the kings and the mighty, and began to cast them into
this deep valley.
3. And there mine eyes saw how they made
these their instruments, iron chains of immeasurable weight.
4, And I asked the angel of peace who went with me, saying :
achk). bedflnopxy,ayb = ‘going’.
5. Prepare (8). >a. These. > qu,
nt. This earth. Here ‘this’ is pro-
-bably for the Greek article. 6.
House of his congregation: cf. 62°
see 38! (mote). The houses of his
congregations are the synagogues; cf.
Ps. 748. 7. These mountains
... the hills. There is a return
here to the figurative language of
52. The mountains and the hills are
symbols of the world powers as per-
sonated in the kings and the mighty.
Before the Messiah’s righteousness, the
mountains (i.e. the kings) will not be
like the earth which abideth for ever,
Ps, 78° Eccles. 14; and the hills (i.e.
the mighty) shall be as a fount of water,
Ts, 645; cf. 52°. The earth’s great ones
will become strengthless and vanish at
the presence of the Messiah. His
righteousness (a-q),
face’,
LIV. In 53 the writer described the
scene of the judgement and the fetters
that were being prepared to bind the
kings on their condemnation, Here he
speaks of Gehenna into which the kings
are cast: they are punished in the sight
of the righteous ; cf. 621%. The fallen
angels are cast into a furnace of fire.
The idea of the fallen angels and kings
being judged together is to be traced
to Is. 2471, 22, 1. To another
part of the earth. The writer now
turns from the valley of Jehoshaphat
on the north-east of Jerusalem to the
valley of Hinnom lying to the south of
it. A deep valley: see 48° (note).
This valley seems to be that spoken of
in 56% 4, 2. This > q, bedxy.
3-5. The pre-Messianic judgement of
ᾳ, UB-n " His
106 The Book of Enoch [Sect. II
‘For whom are these chains being prepared?” 5. And he said
unto me: ‘These are being prepared for the hosts of Azdzél, so
that they may take them and cast them into the abyss of complete
condemnation, and they shall cover their jaws with rough stones
as the Lord of Spirits commanded.
6. And Michael, and Gabriel, and Raphael, and Phanuel shall
take hold of them on that great day, and cast them on that day
into the burning furnace, that the Lord of Spirits may take
vengeance on them for their unrighteousness in becoming subject
to Satan and leading astray those who dwell on the earth.’
LIV. 7—LV. 2. Noachic Fragment on the first World Judgement.
7. And in those days shall punishment come from the Lord of
Spirits, and He will open all the chambers of waters which are
the watchers in ver. 5 is that described
at length in 10-16. 4. Chains.
Book of Jubilees, 10% 21%. These
fragments, 391) 2% 547-552 60 65-69%,
m, B-dn read ‘ chains of instruments’ ;
gt ‘chains and instruments’. I. have
omitted this addition with n. 5.
Abyss. Cf. 10% The abyss of
complete condemnation is not
Gehenna but only the preliminary place
of punishment; cf. 10° 12. We are not
told by whom the chains are forged for
the fallen angels, nor yet who are the
agents who execute the first judge-
ment upon them. Chains are also
made for the kings and the mighty, 535,
And they shall cover. ¢ reads ‘ to
cover ἢ. 6. The final judgement
upon the watchers. On that great
day: see 45? (note), Observe that in
the Parables the guilt of the watchers
originated in their becoming subjects
of Satan: see 407 (note): Book of
Jubilees, 10°41- = And5, >4q, abede.
Cast them (¢u,8).>gmg. Furnace
(a-q). q, y ‘fire’; B-y ‘furnace of fire’ ;
cf. 10° 1811 217-10 9074.25, This is to be
distinguished fromGehenna. 7—LV.
2. This digression on the first world-
judgement is a Noachic fragment, The
Book of Noah is mentioned in the
deal mainly with the Deluge. They
are to be regarded as interpolations on :
the following grounds out of many:
(1) They always disturb the context in -
which they occur. (2) They profess to”
bea revelation of Noah, 607-14 34, 25 65-
681, (8) Such a definite date as is given
in 60! is unknown in the Parables. (4)
The demonology is different: the Satans
and the fallen angels which are care-
fully distinguished in the Parables are
confused in the additions, 69. The
chief, moreover, of the fallen angels in
the Parables is Azazel; in the addi-
tions, Semjaza. (5) The interpolator
seeks to adapt his additions to their
new contexts, and accordingly incor-
porates in them many terms and phrases
from the Parables, such as ‘angel ὁ
peace’, 60%, see 40? (mote); ‘nom
shall utter an idle word,’ 67°, see 494
(note) ; ‘denied the Lord of Spirits,”
678 1°, see 38? (note); ‘the angel who
went with me and showed me wh
was hidden,’ 6011, see 48° (note) ; ὃ
observe that in such borrowings he ἡ
uses technical terms and phrases, eithe
Sect. IT]
Chapter LIV, 5-10
107
above the heavens, and of the fountains which are beneath the
earth.
8. And all the waters shall be joined with the waters:
that which is above the heavens is the masculine, and the water
which is beneath the earth is the feminine.
9. And they shall
destroy all who dwell on the earth and those who dwell under
the ends of the heaven.
through ignorance or of set purpose.
. Cf. ‘Lord of Spirits’, see 37? (note) ;
‘Head of Days,’ 551, see 461 (note) ;
‘angels of punishment,’ 407 661 (note);
‘Son of Man,’ 6019 (note) ; ‘ those who
dwell on the earth, 54° 375 (note).
(6) The interpolator misunderstands
the Parables, and combines absolutely
alien elements ; cf. ‘the burning valley
in the metal mountains in the west ’—
an illegitimate combination of 52!: 3
and 54%. (7) Finally, the Parables
_ follow the LXX chronology ; the inter-
polations follow the Samaritan. Thus
in 6112 Enoch speaks of the elect as
_ being already in Paradise, and in 704
on his translation he finds his fore-
fathers already there. This could be
_the case only according to the LXX
reckoning ; for according to the Sama-
ritan all his forefathers survived him,
and, according to the Hebrew, all
except Adam. The interpolations
follow the Samaritan reckoning: see
65? (note). The object of the inter-
polator is clear. Although the final
world judgement is treated at length,
there are only the briefest references to
_ the first. It was to supply this defect
in the Parables that an existing Apoca-
lypse of Noah was laid under contribu-
tion. 7. Above the heavens.
All MSS. but ,b add ‘and in addition
to the fountains which are beneath the
heavens ’—an addition which originated
in a dittograph of the following clause.
According to early Semitic views there
were only waters above the heavens and
below the earth, 8. We have
10. And when they have recognized
here a fragment of Babylonian cosmo-
logy. According to the Babylonians
water was the primeval element or
elements; for there the waters were
distinguished as Apsu and Tiamat—in
other words as the male and female
elements. From the mingling of these
two arose the gods: see K.A.7'.8, p. 492
sq.; Hastings, Encyc. of Religion,
ii. 314; Jastrow, Religion of Babylonia,
411sqq. Traces of this myth are found
in Jer. Berakh. ix. 2 ‘ the upper water
is male and the lower water is female’
(nnn ost oNdyn pn
ΤῊ). A protest against accepting
water as the primitive element is found
in Chag. 140 on the part of Rabbi
Agiba. This religious and philosophical
idea is stated in Jer. Chag. ii. 1 ‘ Ori-
ginally the world consisted of water in
water’ (ὩΣ ὯΝ ddwyn myn vdnna).
9. All who dwell on the earth:
see 375 note. 10. And?*,>q.
When. tu, ew read ba’éntaza = “ in-
asmuch as’ = διότι, gmgq, t®B-ew ba’-
éntaz = ‘on this account’, διὰ τοῦτο.
Here διότι = 93 or WN. Thus the
sentence = διότι éyvwoar . . . καὶ (= the
vaw of the apodosis in Hebrew) ἐν
τούτοις (or τούτῳ) = TN). WT) 9D.
Here the Greek translator should have
rendered 3 by ἐπεί and not by διότι.
The same confusion could arise in the
case of Aramaic ; for IN = either διότι
or ἐπεί. As regards the sense of the
passage, we find that the kings and the
mighty in 63411 come to acknow-
ledge their guilt before their de-
struction. But it is possible that the
108 The Book of Enoch
their unrighteousness which they have wrought on the earth,
then by these shall they perish.’
LV.-1. And after that the Head of Days repented and said:
‘In vain. have I destroyed all who dwell on the earth.’
2. And He sware by His great name: ‘ Henceforth I will not
do so to all who dwell on the earth, and I will set a sign in the
heaven: and this shall be a pledge of good faith between Me
and them for ever, so long as heaven is above the earth. And
this is in accordance with My command.
[Sect. II
LV. 8—LVI. 4. inal Judgement of Azazel, the Watchers and
their children.
8. When I have desired to take hold of them by the hand of
the angels on the day of tribulation and pain because of this,
I will cause My chastisement and My wrath to abide upon them,
saith God, the Lord of Spirits. 4, Ye mighty kings} who
dwell on the earth, ye shall have to behold Mine Elect One, how
he sits on the throne of glory and judges Azizél, and all his
associates, and all his hosts in the name of the Lord of Spirits.’
LVI. 1. And I saw there the hosts of the angels of punish-
ment going, and they held scourges and chains of iron and bronze.
with 54°, Day of tribulation
and pain: see 45? (note). Because |
of this. Text = ἔμπροσθεν τούτου,
a mistranslation of MNT ΒΘ, τ
reading of gmgq, 43β--διν is right and
that we should render: ‘And owing
to this they will recognize ... and
by this (i.e. the deluge) shall they
perish,’ will cause ...to abide a-qu. q, β- α΄
LV. 1, The Head of Days: see ‘(My chastisement) shall abide’.
46! (note). We have here a good Chastisement ... wrath (a). w 8.
illustration of the method by which
the interpolator seeks to assimilate
his additions by incorporating technical
terms from the main text. Repented:
cf. Gen. 87), 2. So (q, [23β--).
4. The kings have to witness the
judgement passed on the angels: if 4
Azazel and his hosts are judged and
condemned by the Messiah, how much
more likely willthey! The text should
>gmtu, x. This is in accordance
with My command (σέ). m reads
‘this is My command’ »q (ungramma-
tical) ‘ this command is according to My
desire’, ει, 278 ‘after this according to
Mycommand’. The last reading would
perhaps connect best with what follows.
8. This verse connects immediately
almost certainly be ‘ Ye kings and
mighty’: see 385 (note), 62%. .
glory (a-q). ᾳ, β΄ of My glory’.
LVI, 1-4. These verses refer to th
watchers and their children the demons
The term ‘beloved’ is specially used
the demons in regard to their parents _
in 1-36: see 1012 148, 1, They
Sect me | T]
Chapters LV. 1—LVI. 5
109
2. And I asked the angel of peace who went with me, saying :
‘To whom are these who hold the scourges going ὃ ἢ
3. And
he said unto me: ‘ To their elect and beloved ones that they may
be cast into the chasm of the abyss of the valley.
4, And then that valley shall be filled with their elect and
beloved,
And the days of their lives shall be at an end,
And the days of their leading astray shall not thenceforward
be reckoned.
LVI. 5-8. Last struggle of heathen Powers against Israel.
5. And in those days the angels shall return
And hurl themselves to the east upon the Parthians and Medes:
held (gq, 8). > mtu. Scourges and
(9). > qt, 8. mu read ‘and’, 2.
These who (4, t”). mqt!w read ‘ these’,
B-n ‘who’. Scourges (9). > a-g, B.
8.Chasmof.>q. 4. And!°.>q.
Not thenceforward be reckoned,
i.e. beatanend. 5—LVII.3*. We
have here another section of the ‘ Elect
One’ source (see Introd. p. 65), or
rather a fresh source partially adapted
to the ‘Elect One’ source. It depicts
the last struggle of the heathen powers
against the Messianic kingdom estab-
lished in Jerusalem. Such a concep-
tion is quite in place in 83-90 91-104,
hut is difficult to reconcile with the
ruling ideas in 37-70. A Messiah
who was only a man with his seat at
Jerusalem might well be conceived of
as assailed by the Gentile powers. But
this is impossible in the case of a super-
human Messiah, who, possessing uni-
versal dominion and attended by
legions of angels, holds universal assize,
and, supported by the actual presence
of the Almighty, destroys all his
enemies with the breath of his mouth.
Hence this section forms a harsh break
in the context. Moreover, the Para-
bles deal only in general terms: no
es are mentioned ag here, nor is
any definite information given as a
means of determining their date or the
persons against whom they are directed.
Finally, the seat of the kingdom on the
Advent of the Messiah will not be
Jerusalem merely as is here implied,
but a transformed heaven and earth.
This section may be dated with some
probability. The description is pro-
phetical, and is merely a reproduction
of the coming strife of Gog and Magog
against Israel. The latter names are
replaced by those of the Medes and
Parthians, who are the only great world
powers from whom the interpolator be-
lieves great danger may be apprehended.
Syria had ceased to be formidable from
100 B.c. onward, and Rome had not
intervened in Jewish affairs practically
till 64 B.c. The date therefore of this
section must be earlier than 64 B.o. If
it belonged originally to the Elect One
source, then it serves to determine its
date. 5. In Ezek. 3814-17 it is said
that God will stir up the Gentiles ; but
here in keeping with the views of a
later time this business is assigned to
the angels; cf. Dan. 101% 30, 21 121,
Return (gmlq). mtu, B ‘assemble’,
The Parthians and Medes. These
are the chief nations in the league
110
The Book of Enoch
[Sect. II
They shall stir up the kings, so that a spirit of unrest shalt
come upon them,
And they shall rouse them from their thrones,
That they may break forth as lions from their lairs,
And as hungry wolves among’ their flocks.
τῷ
elect: ones,
And they shall go up and tread under foot the land of His
[And the land of His elect ones shall be before them a
threshing-floor and a highway | :
7. But the city of my righteous shall be a hindrance to their
horses.
And they shall begin to fight among themselves,
And their right hand shall be strong against themselves,
And a man shall not know his brother,
Nor a son his father or his mother,
Till there be no number of the corpses through their |
slaughter,
And their punishment be not in vain.
8. In those days Sheol shall open its jaws,
_ And they shall be swallowed up therein,
And their destruction shall be at an end ;
Sheol shall devour the sinners in the presence of the elect.’ —
against Israel. 6. And the land
.ahighway. Bracketed asa ditto-
graph of the preceding line. It makes
the stanza too long. Cf. 58°, The
land of His elect ones, i.e. Palestine,
His elect ones!° (σέ). mu, B-e ‘their
elect ones’. Threshing-floor : cf, Is.
211°, 7, But the attack on Jerusalem
will fail, Zech. 12%°; and civil strife will
break out amongst the invading nations,
Ezek. 3821 Zech. 1418 Hag. 222, and they
will involve each other in common de-
struction ; cf. 1001-%, to which section
these ideas rightly belong. But}
(tuB). > gmq. His brother (a),
B ‘his neighbour and his brother’,
Nonumber.,. slaughter. Cf. Nah. 3°.
Allthe MSS, read ‘anumber... through
their slaughter’. A scribe in ¢ inserts a
negative before the verb—which I have
followed in my translation. But I sug.
gest that ’émdtdmt (=‘ through their
slaughter’) is corrupt. It = ἐκ θανάτου.
αὐτῶν = DONWON corrupt for Nia,
Hence ‘the number of the corpses be
more than myriads’. g omits émétdmt,
This and the following line is read by qa:
follows: ‘ For their number through theiz
death and chastisement shall nd corpse’
and it shall not be in vain’. 8
In those (a-q). 4β ‘and in ἥν. '
Sheol shall open its jaws. Of
Num. 16° Is. -5!. See Ὁ
Shall be at an end (9). >t, B.
reads ‘shall not end’, m ‘has sun
down’, u ‘has been destroyed ’,
Sect. IT]
Chapters LVI. 6—LVIIL. 8
111
The Return from the Dispersion.
LVII, 1. And it came to pass after this that I saw another
host of wagons, and men riding thereon, and coming on the
winds from the east, and from the west to the south,
2. And
the noise of their wagons was heard, and when this turmoil took
place the holy ones from heaven remarked it, and the pillars of
the earth were moved from their place, and the sound thereof
was heard from the one end of heaven to the other, in one day.
3, And they shall all fall down and worship the Lord of Spirits.
And this is the end of the second Parable.
LVIJI—LXXI. The Third Parable.
LVIII. The Blessedness of the Saints.
LVIIT. 1. And I began to speak the third Parable concerning
the righteous and elect,
2, Blessed are ye, ye righteous and elect,
For glorious shall be your lot,
' LVITI. On the destruction of the
Gentile invaders, the dispersed of
Israel return to Jerusalem from the
Fast and from the West; cf. Is, 2713
435 & 4912, 22, 23, 1. And men
(a). β ‘men’, Coming on the
winds. A figure expressing the swift-
ness of their return. Perhaps for ‘on’
we should read ‘like’, the mistake
having arisen from a corruption of 3
into 2 in the Hebrew. From the
west. q reads ‘to the west’. 2.
The noise... was heard (gq, 8). mtu
*there was the noise’. The pillars
of the earth were moved: cf. Hag.
2°, 7 Joel 3%, One end of heaven
the other (a-q). 86 reads ‘the end
of the earth to the end of the heaven’.
LVIII. Here begins the third
arable. It is probable that a large
_ 3, And the righteous shall be in the light of the sun,
And the elect in the light of eternal life:
part of it has been lost, being dis-
placed to make room for the Noachic
fragments. As it stands it embraces
58 61-64 6976-9. The introductory
words, ‘ Concerning the righteous and
the elect,’ in this Parable, as in the
other two, are but a very indifferent in-
dex to its contents. The Parable as it
has reached us, might reasonably be de-
scribed as ‘ Concerning the final judge-
ment held by the Son of Man over all
created beings, but especially over the
great ones of the earth and the final
blessedness of the righteous and
elect’. 2. Glorious shall be
your lot. This lot is preserved for
them by the Messiah, 487, 3.
Light of the sun: see 384 (note).
Eternal life: see 874 (note): ef.
Dan. 12? Pss, of Sol. 816, 4. They
112
The Book of Enoch
[Sect II
The days of their life shall be unending,
And the days of the holy without number.
4, And they shall seek the light and find righteousness with
the Lord of Spirits:
There shall be peace to the righteous in the name of the
Eternal Lord.
5. And after this it shall be said to the holy in heaven
That they should seek out the secrets of righteousness, the
heritage of faith :
For it has become bright as the sun upon earth,
And the darkness is past.
6. And there shall be a light that never endeth,
And to a limit (lit. ‘number ’) of days they shall not come,
For the darkness shall first have been destroyed,
[ And the light established before the Lord of Spirits]
And the light of uprightness established for ever before the
Lord of Spirits,
The Lights and the Thunder.
LIX. 1. In those days mine eyes saw the secrets of the
lightnings, and of the lights, and the judgements they execute
(lit. ‘their judgement ’): and they lighten for a blessing or a
will through a natural affinity seek
after light and righteousness; οἵ,
384 (note). The Eternal Lord, or
‘Lord of the ages’. See 811° and note
on 18, In 12% we have ‘the king of
the ages’ or ‘the Eternal King’. Cf.
827 84?, 5. They will be bidden
to seek and make their own the hidden
recompense of righteousness (cf. 38%),
the glorious heritage which has been
ordained for them in heaven and pre-
served for them by the Messiah, 487.
This will not be achieved once and for
all; but this will be a progress from
light to light and from righteousness to
righteousness. Heritage of faith:
cf. 896 614,14, Bright as the sun,
&e.: ef. 1 John 15, 6. That
never endeth. The MSS. read za’t
jéthualaqué (gmqu): or zai jéthuélaqué
= ‘that cannot be numbered’. Ihave
emended this into za’ijéthalaq =‘ that
never endeth’, .
established. . . Spirits.
as a dittograph of the following line.
LIX. This chapter is an intrusion,
and belongs to the same class as 415-8 4
44. Itis probably drawn from a Noah-
Apocalypse. _ 1. The stateme
of the writer rest on Job 36% 375
384-27, He wishes to bring out the
ethical ends of the thunder and the
lightning. In those days (a).
‘and in those days’. Of the ligh
(a, ev). B-ev ‘the lights’.
blessing or a curse: cf. Job 36"
Sect. 11] 113
curse as the Lord of Spirits willeth. 2. And there I saw the
secrets of the thunder, and how when it resounds above in the
heaven, the sound thereof is heard, and he caused me to see the
judgements executed on the earth, whether they be for well-
being and blessing, or for a curse according to the word of the
Lord of Spirits. 3. And after that all the secrets of the
lights and lightnings were shown to me, and they lighten for
blessing and for satisfying. |
Chapters LVIII. 4—LX. 2
Book of Noah—a Fragment,
Quaking of the Heaven: Behemoth and Leviathan: the Elements.
LX. 1. In the year five hundred, in the seventh month, on
the fourteenth day of the month in the life of {Enoch}. In that
Parable I saw how a mighty quaking made the heaven of
heavens to quake, and the host of the Most High, and the
‘angels, a thousand thousands and ten thousand times ten
thousand, were disquieted with a great disquiet. 2, And the
Head of Days sat on the throne of His glory, and the angels
and the righteous stood around Him,
3718, 2. Cf. 608-15, He caused me
to see (a-u, cefhkny). abdovx a,b‘ they
‘eaused me to see’. Judgements.
Text = οἰκήματα ‘dwellings’ corrupt
for κρίματα (or οἰκητήρια corrupt for
κριτήρια). Onthe earth. All MSS.
but w add ‘and the voice of the thunder’.
‘Lord of Spirits’ incorporated from the
uijoining context. 3. Job 3874-27,
LX. This chapter is one of the
oachic fragments. For the grounds
which these are regarded as inter-
tions see 547 (note): also the fol-
owing notes on 604 " 111, &,
The year five hundred. This
te is drawn from Gen. 5%, and is
date in the life of Noah and not of
och as it stands in our text. For
we should read Noah. In
seventh month, on the four-
nth day of the month. This,
1810
according to Levitical law, was the eve
of the Feast of Tabernacles. In _
that Parable. This phrase marks a
clumsy attempt to connect this chapter
with the main context, but betrays the
hand of the interpolator. A Parable
in Enoch’s sense is an account of a
vision ; but the text requires here the
word ‘ vision’; for the writer says, ‘ I
saw the heaven quaking. The
heaven ...to quake, This wasa token
of the manifestation of divine judge-
ment; cf. 157, Host of the Most
High ...athousand thousands: cf.
Δ 40. 715 638, 2. Head of Days:
see 461 (note) 547 (note). The
angels and the righteous. Accord-
ing to this we are to regard God as
accompanied by angels and saints.
The righteous here can have no other
meaning. Such a conception of the
114 The Book of Enoch
3. And a great trembling seized me,
And fear took hold of me,
And my loins gave way,
And dissolved were my reins,
And I fell upon my face.
4, And Michael sent another angel from among the holy ones
and he raised me up, and when he had raised me up my spirit
returned ; for I had not been able to endure the look of this
host, and the commotion and the quaking of the heaven.
5. And Michael said unto me: ‘ Why art thou disquieted with
such a vision? Until this day lasted the day of His mercy ;
and He hath been merciful and long-suffering towards those
who dwell on the earth. 6. And when the day, and the
power, and the punishment, and the judgement come, which the
Lord of Spirits hath prepared for those who worship not the
righteous law, and for those who deny the righteous judgement,
[Sect. IT
final Messianic judgement is difficult
though possible ; but in the case of the
first judgement (i. e. the Flood) it is not
possible except through misconception.
Here again the hand of an ignorant
interpolator is disclosed. 3. Cf.
14, 24, Loins gave way. Ps. 69%
Is. 454. Dissolved. All MSS. but
u, dy add ‘and’. This insertion led to
the addition of tamaswa = ‘ melted’ in
B in order to supply a verb to ‘ reins’.
My reins (mq,fnz). gtu B-/nx read
‘all my being’. 4. Cf. Dan. 811
10% Ὁ Michael sent another
angel. Michael is the chief arch-
angel: cf. 40% % The other angel is
appointed to a like duty with the angel
of peace in the Parables, and is actually
so named in 6074, 5. Michael (a).
B‘the holy Michael’. Merciful and
the corruption may have originated in
the Hebrew. The text = προσκυνοῦσι =
NAW, which may be corrupt for
nw = ‘pervert’, “ destroy ’. This.
gives an excellent sense. The right-
eous law. The text = ‘the righteous
judgement’ = Pay DBwID, which, as
Halévy (Journ. Asiat. 367-369, 1867)
has shown, can mean either ‘the right-
eous law’ or ‘the righteous judg
ment’. This phrase occurs twice i
this verse, and I have translated i
in the first instance as ‘the righteo
law’, and in the second as ‘the righ
eous judgement’. With the
clauses in this verse we might compare
4 Ezra 781
‘ Videte et intellegite quem negasti
Vel cui non servistis,
Vel cuius diligentias sprevistis ’.
long-suffering : cf. ver. 25 5u% 5 6118,
6. Worship not (w). Allother MSs.
omit the negative. In my edition of
1893 I restored this negative on various
grounds when w was as yet unknown,
If the negative is not original, then
If the negative is not original,
my conjecture is right, the text w
run
‘Who corrupt the righteous law
And deny the righteous judgemen
&e.
Sect. IT] Chapter LX. 3-8 115
and for those who take His name in vain—that day is prepared,
for the elect a covenant, but for sinners an inquisition.
25. When the punishment of the Lord of Spirits shall rest
upon them, it shall rest in order that the punishment of the
Lord of Spirits may not come in vain, and it shall slay the
children with their mothers and the children with their fathers.
Afterwards the judgement shall take place according to His
_ mercy and His patience.’
7. And on that day were two monsters parted, a female
monster named Leviathan, to dwell in the abysses of the ocean
over the fountains of the waters. 8. But the male is named
Behemoth, who occupied with his breast a waste wilderness
named 7Ddidainy, on the east of the garden where the elect and
_ For the elect a covenant. Cf. Dan.
94 ‘Who keepeth covenant... with
_ them that love Him’. 25. I have
restored this verse immediately after
_ ver. 6, where, if anywhere, it has some
meaning. Immediately preceding it
_ there is a dittograph: ‘in order that
_ the punishment of the Lord of Spirits
may not be (bex: ‘may not come’ 6:
_ all other MSS. omit negative and verb)
ἴῃ vain, and may slay the children with
τ their mothers and the children with
their fathers.’ Again, before the final
sentence beginning ‘ Afterwards’, &c.,
_all MSS. insert the following dittograph;
* When the punishment of the Lord of
‘Spirits shall rest upon these.’ 7-10.
A fragment dealing with certain myths
relating to the Creation but not to the
Deluge. 7. This strange fancy
about Behemoth and Leviathan, which
are first mentioned in Job 40 41, is
found by Jewish expounders also in
Gen. 17 Ps, 50! Is. 274. For later
allusions see 4 Ezra 649-5? 2 Bar. 294.
Here they are represented as huge
eous in Messianic times (cf. B. Batira
74"). This doctrine does not appear
in 1 Enoch. For further information
see Weber, Jiid. Theol. 202, 389,
402; Jewish Encyc. viii. 38; Bous-
set, Hel. des Judenthums, 271. The
Talmudic view agrees with that of
4 Ezra and 2 Bar. so far as to make Behe-
moth food for the righteous. Foun-
tains of the waters: cf. Gen. 71! Job
3816 1 En. 897. 8. +Dhidain*+ (w).
g Danadain, t Dandain, m, B-eh Dén-
dain, ἃ Déin (?). Probably in the longer
forms of the name we have a duplica-
tion of the initial letters, and Dain or
Dein was the older form of the word.
From the statement that the place lies
to the east of Eden, it seems clear, as
Kohut (Jewish Eneye. viii. 39) has
pointed out, that the word is corrupt for
Ναιδ or Nud; cf. tu. This is ‘the land
of Nod to the east of Eden’ (Gen, 41°),
On the east of the garden, i.e. the
garden of Eden. The locality of Eden
varies in the different sections: see
notes on 18° 32%, 8 702-4 77%, Here
again the question arises: have we to
do here with the earthly garden of
righteousness or with the heavenly ?
or are they after all identical? See
note on 824. The garden, which-
ever it is, is apparently empty in
12
116 The Book of Enoch
righteous dwell, where my grandfather was taken up, the seventh
from Adam, the first man whom the Lord of Spirits created.
9. And I besought the other angel that he should show me the
might of those monsters, how they were parted on one day and
cast, the one into the abysses of the sea, and the other unto
the dry land of the wilderness. 10. And he said to me:
‘Thou son of man, herein thou dost seek to know what is
hidden,’
‘11. And the other angel who went with me and showed me
what was hidden told me, what is first and last in the heaven
in the height, and beneath the earth in the depth, and at the
ends of the heaven, and on the foundation of the heaven.
12, And the chambers of the winds, and how the winds are
[Sect. II
Enoch’s time in 8.25.8, and the right-
eous dead are in the West, 22; it
is the abode of the righteous and
the elect in Enoch’s and Noah’s
times in 611? 60% 23; the abode of
the earliest fathers in Enoch’s time,
702-4 ; the abode of Enoch and Elijah
in Elijah’s time, 895: see 65? (note).
This passage and the LXX are the
oldest testimonies for the translation of
Enoch unto Paradise : later this idea
made its way into the Latin version of
Sir. 441° and the Ethiopic version of
Gen. 5%; eight others shared this
honour with Enoch according to the
Talmud, Weber, 251. Seventhfrom
Adam: cf. 93° Jude 14 Book of
Jubilees 739, 7-9, 24. 4 Ezra 649-82
and 2 Bar. 294 appear to have drawn
on our text. The following citation
with references tends to prove this.
4 Ezra 649 ‘ Et tunc }conservasti( = ΠΝ)
corrupt for NS": hence read ‘ creasti’)
duo animalia, nomen uni vocasti
Behemoth et nomen secundi vocasti
Leviathan’ (1 Enoch 60% 8), 65° « Ht
separasti ea ab alterutro (1 Enoch 60°),
non enim poterat septima pars ubi erat
aqua congregata capere ea’. 6°! ὁ Et
dedisti Behemoth unam partem quae
siccata (1 Enoch 60% 3) est tertio die, ut
inhabitet (608) in ea ubi sunt montes
mille’: 6° ‘ Leviathan autem dedisti
septimam partem humidam (608, 3): et
servasti ea ut fiant in devorationem
(60%) quibus vis et quando vis’.
2 Bar. 294 ‘And Behemoth shall be
revealed from his place and Levia-—
than shall ascend from the sea, those two
great monsters (1 Enoch 60% 8) which
I created on the fifth day of creation, —
and kept until that time; and then
they shall be for food for all that are
left’. 9. The (‘that’ y, B-n) other
angel: see vv. 4, 11. 10. Thou
son ofman. ‘This use of the phrase
is after the manner of Ezekiel, and
stands in strong contrast with the
main conception of the Son of Man
in the Parables, 4618 (notes). 11.
We should expect the answer to
question in ver. 9 to follow here, but i
is not given. till ver. 24, and a long
account (11-23) dealing with physi
secrets intervenes. In 60% it is ὁ
angel of peace who gives the answ
The other angel who went wi
me and showed me, ἄς. Borrow
from 46?; cf. 43°, 12. Chambers
the winds: cf. 18! 414, All MSS, but,
Chapter LX. 9-16 117
divided, and how they are weighed, and (how) the portals of the
winds are reckoned, each according to the power of the wind,
and the power of the lights of the moon, and according to the
power that is fitting: and the divisions of the stars according to
their names, and how all the divisions are divided. 13. And
the thunders according to the places where they fall, and all the
divisions that are made among the lightnings that it may lighten,
and their host that they may at once obey, 14. For the
_ thunder has tplaces of rest} (which) are assigned (to it) while it
is waiting for its peal; and the thunder and lightning are
inseparable, and although not one and undivided, they both go
together through the spirit and separate not. 15. For when
the lightning lightens, the thunder utters its voice, and the spirit
enforces a pause during the peal, and divides equally between
them ; for the treasury of their peals is like the sand, and each
one of them as it peals is held in with a bridle, and turned back
_ by the power of the spirit, and pushed forward according to the
many quarters of the earth. 16. And the spirit of the sea is
masculine and strong, and according to the might of his strength
he draws it back with a rein, and in like manner it is driven
forward and disperses amid all the mountains of the earth.
Sect. IT]
read ‘in the chambers’, &. How
they are weighed : cf. 41! 43? Job 28%5,
Portals. So Flemming emends anq‘eta
(a) into ’anaqda. Spirits or angels are
appointed to control the various pheno-
mena of nature. This is peculiar to these
interpolations, as in other parts of the
book the powers of nature are either
personified or are regarded as conscious
intelligences; cf. 1844-16, The view
taken by the interpolator is followed by
the Book of Jubilees 2?, where we find
‘angels of the spirit of fire’, ‘ angels of
hail’, ‘ angels of hoar-frost’, ‘ angels of
thunder’, &., Rev. 71? 1418 (angel
of fire) ; 1917 (angel of the sun); Asc.
Ts. iv. 18. Lights of the moon.
Tts various phases. 13. Cf. Job
δ Ὁ, 14, This verse is very
unintelligible, Halévy’s discussion of
this passage (Journ, Asiat. 369-372,
1867) is worth consulting, He arrives
at the following translation: ‘ For the
thunder has fixed laws in reference to
the duration of its peal which is
assigned to it: the thunder and the
lightning are not separated in a single
instance: they both proceed with one
accord and separate not. For when
the lightning lightens, the thunder
utters its voice, and the spirit during
its peal makes its arrangements, and
divides the time equally between
them,” 16. The ebb and flow of
the sea explained. Disperses amid
all the mountains. With the flow of
the sea is connected its subterranean
advance into the mountains to nourish
118 The Book of Enoch [Sect. IT
17. And the spirit of the hoar-frost is his own angel, and the spirit
of the hail is a good angel. 18. And the spirit of the snow
has forsaken (his chamber) on account of his strength—there is
a special spirit therein, and that which ascends from it is like smoke,
and its name is frost. 19. And the spirit of the mist is not
united with them in their chambers, but it has a special chamber ;
for its course is glorious} both in light and in darkness, and in
winter and in summer, and in its chamber is an angel. 20. And
the spirit of the dew has its dwelling at the ends of the heaven,
and is connected with the chambers of the rain, and its course is
in winter and summer: and its clouds and the clouds of the mist
are connected, and the one gives to the other. 21. And when
the spirit of the rain goes forth from its chamber, the angels
come and open the chamber and lead it out, and when it is
diffused over the whole earth it unites with the water on the
earth.
earth. ...
the earth ;
And whensoever it unites with the water on the
22. For the waters are for those who dwell on
for they are nourishment for the earth from the 1
Most High who is in heaven: therefore there is a measure for |
the rain, and the angels take it in charge.
thing's I saw towards the Garden of the Righteous.
the angel of peace who was with me said to me: ‘ These two
the springs. So Dillmann. 17. Is
his own angel, i.e. the hoar-frost has a
special angel of its own. Is a good
angel. Though hail is often hurtful,
it is not in charge of a demon but of
a good angel. 19. The mist is to
be distinguished from the foregoing
phenomena; for it appears in all
seasons and by night and day. Is
glorious. Text may = 135. If so it
should have been rendered ‘ is oppres-
Initschamberisan angel (tu).
᾿: B-ai ‘in
sive’.
gmq ‘its chamber is an angel
its chamber is light and its angel’.
20. The dew has its dwelling at the
ends of the heaven: this would agree
with 341, 2 36! and 75°. 21. As the
23. And these
24. And —
rain is of such importance alike for the —
ethical and materia] well-being of man,
Job 371% 15, its spirit is not independent —
but subordinated to the angels; cf. Job—
2826 385-92 Andlo, > gq, And
whensoever...on the earth (a-q(save
that « omits ‘with the water on the |
earth’), bfhiklnax a). > qacdeoy yb. The
apodosis of this sentence is lost, 22:
For?? (mt,B-doy,b).>u. q,doy ,b read
‘from the place of’. g a corruption of mt.
Observe that the seas and the garden
adjoin in 775 as herein 60%-%3, 28.
The Garden of the Righteous:
ver.8 (note). 24. This verse contai
the answer to the question in ver.
The appearance of the angel of
Sect. 11]
Chapters LX. 17—LXJI, 4
119
monsters, prepared conformably to the greatness of God, shall
a ᾿ς
Angels go off to measure Paradise : the Judgement of the Righteous
by the Elect One: the Praise of the Elect One and of God.
LXI. 1. And I saw in those days how long cords were given
to those angels, and they took to themselves wings and flew, and
they went towards the north.
2. And I asked the angel, saying unto him: ‘Why have
those (angels) taken these cords and = off?” And he said
unto me: ‘They have gone to measure?
8, And the angel who went with me said unto me:
‘These shall bring the measures of the righteous,
And the ropes of the righteous to the righteous,
That they may stay themselves on the name of the Lord of
Spirits for ever and ever.
4, The elect shall begin to dwell with the elect,
here may be due to the interpolator.
_ Elsewhere this chapter speaks of ‘an-
_ other angel’ sent by Michael, 604 % 11,
LXI. 1. Here the true text of the
Parables is resumed, but the opening
verses are very difficult. | Those
‘angels. q reads ‘the two angels’, The
angels here referred to may have been
definitely named in some preceding
part now lost. Wings. In the 0.T.
the angels are not represented as winged,
unless in its latest books; cf. 1 Chron.
216, Towards the north, i.e. the
north-west; cf. 708. Paradise is the
destination of the angels; cf. 608 (note).
2. The angel, i.e. the angel of peace,
who is the angelus interpres in the
sections dealing with the Elect One:
see Introd. p. 64 sq. Cords (a).
B ‘long cords’, Have gone. >
mu,d. To measure, (q)tuB. gm ‘to
begin’ by a scribal slip. The cords
which the angels take with them are
for measuring Paradise. See the refer-
ence to this in 70°, For this idea of
angels with measuring cords see Ezek.
408,6 Zech, 21-3, 3-4. Here as
ch. 52 there are two sources. These
verses belong to the ‘Son of Man’
source, since the angelus interpres is
‘the angel who went with me’.” See
Introd. p, 64 sq. 3. The measures
of the righteous represent alike the
blessed and their habitation. They
are an ideal representation of the com-
munity of the righteous, living and
departed, and reveal especially the
latter; for it matters not by what
death these perished; they are alive
unto the Lord of Spirits, and will re-
turn and stay themselves on the day
of his Elect One: these measures are
given to faith and strengthen the
righteous, To the righteous (gqtu, 2).
>m,B-n. Stay themselves on. Cf.
484 615. 4, Sinners will be driven
120
The Book of Enoch
[Sect. II
And those are the measures which shall be given to faith
And which shall strengthen righteousness.
5, And these measures shall reveal all the secrets of the depths
of. the earth,
And those who have been destroyed by the desert,
And those who have been devoured by the beasts,
And those who have been devoured by the fish of the sea,
That they may return and stay themselves
On the day of the Elect One;
For none shall be destroyed before the Lord of Spirits,
And none can be destroyed.
6, And all who dwell above in the heaven received a command
and power and one voice and one light like unto fire.
7. And that One (with) their first words they blessed,
And extolled and lauded with wisdom,
And they were wise in utterance and in the spirit of life.
8. And the Lord of Spirits placed the Elect One on the throne —
of glory.
j
And he shall judge all the works of the holy above in the.
heaven,
And in the balance shall their deeds be weighed.
from off the face of the earth; cf. 881
(note). Righteousness (a). β ‘the
voice of righteousness’. 5. Only
the resurrection of the righteous is here
spoken of. In 51}: ? there is an account
of the resurrection of all Israel: see
note. After the resurrection follows
thejudgement. Devoured’®. q omits
next nine words through hmt. Hence
it supports gmtuhere. By the beasts
(tu). gm by a scribal error ‘ by the
treasuries’. Flemming, followed by
Martin, abandons the text of tu(gm),
and gives that of B-n, which reads
‘of the sea and by the beasts’, and
omits the second ‘and those who have
been devoured’. 6. All who dwell
above in the heaven, i.e. the angels ;
cf. vv. 10 12 47%, In 98 they are
called ‘the holy ones of heaven’.
The angels were commanded to sing
praises, and for that purpose one power
and one voice are given to them,
7. That One. Either the Elect One
or the Lord of Spirits. But the trans-
lation given above is questionable,
For la before w’étQ read ba. Ther
render ‘with their first words they
blessed’. This seems right, though no
object of the praise is definitely stated.
8. See 45° (note); cf. Ps. 110%
Glory (a). 8‘Hisglory’. The holy
above in the heaven, i.e. the angels
cf. 616 (note). For ‘the holy’ q read
‘the righteous’, Shall their deed
be weighed (mqu,8). g ‘they s
Sect. IT]
Chapter ΠΧ]. 5-11
121
9, And when he shall lift up his countenance
To judge their secret ways according to the word of the
name of the Lord of Spirits,
And their’ path according to the way of the righteous
judgement of the Lord of Spirits,
Then shall they all with one voice speak and bless,
And glorify and extol and sanctify the name of the Lord
of Spirits.
10.. And He will summon all the host of the heavens, and all
the holy ones above, and the host of God, the Cherubin,
Seraphin, and Ophannin, and all the angels of power, and all
the angels of principalities, and the Elect One, and the other
powers on the earth (and) over the water
11. On that day
shall raise one voice, and bless and glorify and exalt in the spirit
of faith, and in the spirit of wisdom, and in the spirit of patience,
weigh their deeds’, t,abedefhkl ‘he
shall weigh their deeds’. On this
matter see 41! note. 9. Their...
ways. # ‘their cause’. According
to the word of the name of the
Lord of Spirits. This clause is evi-
dently parallel with the next, ‘ accord-
‘ing to the way of the righteous judge-
ment of the Lord of Spirits. We
might therefore translate nagara ‘ com-
mand’: ‘according to the command
of the name of the Lord of Spirits.’
Lord of Spirits®° (a). β ‘Most High
God’. Sanctify(a,n). B-n ‘praise’.
10. He will summon: i.e. God will
summon. In my text I took jeséw‘é
as a misrendering of βοήσει. In that
ease we should render: ‘all the host
of the heavens shall cry out.’ Cheru-
bin, Seraphin, and Ophannin: cf.
144; 18 207 717. The Cherubim and
phim appear in the O.T. but
carefully distinguished. Schulz,
. Tliche, Theol., p. 617, says that
in no instance are the Cherubim to
e regarded as angels, but as symbolic
$s; they form God’s chariot, and
are the means of revealing or concealing
His presence. But this does not hold
of later developments. In the present
passage they form an order of angels
as they do in Rev. ὅδ 544, 2 Enoch 196
204, The Seraphim are beings whose
special duty was to serve in God’s im-
mediate presence. On the nature of
these see also Delitzsch on Is. 62. The
Ophannim (i.e. wheels) are derived
from Ezek. 115, In the Talmud as
here they are classed with the Cheru-
bim and Seraphim, Weber, pp. 168,
205. On the angelology of the Ο. T.
see Schulz, A. Tliche. Theol. (606-
622); Jewish Encye. in loc. Angels
of power, and all the angels of prin-
cipalities. These are exactly St. Paul’s
‘ principalities and powers’; cf. Rom.
888 Eph. 12! Col. 11% The other
powers on the earth, &c., i.e. the
lower angel-powers over nature. 11,
Glorify. + ‘and praise’,8. Exalt.
>g. In the spirit of faith, &c.
These words express the virtues which
animate the angels who give praise.
The virtues are seven in number; cf,
122
The Book of Enoch
[Sect. IT
and in the spirit of mercy, and in the spirit of judgement and
of peace, and in the spirit of goodness, and shall all say with one
voice: ** Blessed is He, and may the name of the Lord of Spirits
be blessed for ever and ever.”
12, All who sleep not above in heaven shall bless Him :
All the holy ones who are in heaven shall bless him,
And all the elect who dwell in the garden of life :
And every spirit of light who is able to bless, and glorify,
and extol, and hallow Thy blessed name,
And all flesh shall beyond measure glorify and bless Thy
name for ever and ever.
13, For great is the mercy of the Lord of Spirits, and He is
long-suffering,
And all His works and all that He has created
He has revealed to the righteous and elect
In the name of the Lord of Spirits,’
Judgement of the Kings and the Mighty: Blessedness of the
Righteous.
LXII. 1. And thus the Lord commanded the kings and the
mighty and the exalted, and those who dwell on the earth, and
498,
(il a).
‘in patience’.
In the spirit of patience
Other MSS. (perhaps rightly)
Blessed is He, &e. :
οἵ, 3919, 12. All who sleep
not: see 15 (note). The holy ones
(a, bway). B-bway ‘His holy ones’.
Garden of life: see 608 (note). The
LXX chronology is followed here as
in the Parables generally; cf. 547
(note). Spirit of light. A phrase
embracing good spirits, human and
angelic. This thought (cf. 108", ‘ gene-
ration of light’) is more fully developed
in the N.T., ‘children of light’, Luke
168, Blessed (a). B‘ holy’. 13.
Mercy : see 605 (note).
LXII. Here we have a lengthened
account of the judgement, particularly
of the kings and of the mighty. This
subject has already been handled
shortly, 464-8 488-10 53-54%; but here
the actual scene is portrayed. The
kings and the mighty will be filled
with anguish when they behold the
Messiah, and will fall down and wor-
ship, and pray for mercy at his han
But their prayers will be of no a
and they will be carried off by t
angels of punishment. The blessednesi
of the lot of the righteous is thei
dwelt upon in contrast with the fate
the wicked, 1, The kings
Sect. IT] Chapters DXI, 12—LXII. 5 123
said: ‘Open your eyes and lift up your horns if ye are able to
recognize the Elect One.’
2. And the Lord of Spirits seated him on the throne of His
glory,
And the spirit of righteousness was poured out upon him,
And the word of his mouth slays all the sinners, _
And all the unrighteous are destroyed from before his
| face.
8. And there shall stand up in that day all the kings and the
mighty,
And the exalted and those who hold the earth,
And they shall see and recognize
How he sits on the throne of his glory,
And righteousness is judged before him,
And no lying word is spoken before him.
Then shall pain\come upon them as on a woman in travail,
[And she has pain in bringing forth]
When her child dnters the mouth of the womb,
And she has pain & bringing forth.
>
οὔ, And one portion of them shall look on the other,
__ And they shall be terrified,
And they shall be downcast of countenance,
And pain shall seize them,
ihe mighty: see 38°. Liftup your _ is frequently referred to; ef. 381: % 3 41?
aorns : cf. Ps. 754. Recognize,i.e. 45% 5,6 [502] 5327 6218 6927, From
Benes him to be what he is—the before his face (a). β ‘and from
h. The word translated ‘reeog- —_ before his face’. 8. The fact that
xe” could also be rendered ‘compre- even the righteous are judged opens
hend’, ‘ understand’, 2. Seated upa terrible prospect for the kings and
him. MSS.read nabara=‘sat’ which the mighty; cf. 1 Pet. 418, Righte-
Imann emendedintoanbar6é=‘seated ousness (a), β-πὸ Ὁ ‘the righteous
im’. Cf.Is.114. Thewordofhis in righteousness’, no ,b ‘the righteous’.
mouth. The judgement is forensic. Nolying word: see 494 (note). 4.
the sinners, and all the un-_ Cf. Is. 18° 215 2617, &. [And she
ighteous. Though the writer is has pain, &c.] Bracketed as a ditto-
miefly concerned with the judgement graph of the fourth line. 5. One
‘the kings, the condemnation of the portion of them shall look on the
imners and godless and unrighteous other. With this scene οἵ, Wisdom
124
The Book of Enoch
[Sect. ΤΙ
When they see that Son of Man
Sitting on the throne of his glory.
6. And the kings and the mighty and all who possess the
earth shall bless and glorify and extol him who rules over all,
who was hidden.
7. For from the beginning the Son of Man was hidden,
And the Most High preserved him in the presence of His
might,
And revealed him to the elect.
. And the congregation of the elect and holy shall be
sown,
And all the elect shall stand before him on that day.
. And all the kings and the mighty and the exalted and
those who rule the earth
Shall fall down before him on their faces,
And worship and set their hope upon that Son of
Man,
And petition him and supplicate for mercy at his hands,
10. Nevertheless that Lord of Spirits will so press them
That they shall hastily go forth from His presence,
And their faces shall be filled with shame,
And the darkness shali grow deeper on their faces.
51849, This shows that Is. 188 was in
the mind of the writer. Son of Man
(a—m). m,B ‘Son of the woman’. See
46? (note). 6. The kings are now
realy to acknowledge and worship the
Son of Man, but it is too late. The
kings and the mighty (a-w). wu, B ‘the
mighty kings’. Rules over all: cf.
Dan. 714. Who was hidden. This
could also be rendered ‘ that was hidden’,
i.e. the unseen universe, δὲ 7.
Hidden: οἵ. 4δ6,ϑ. This word occasions
a digression and an explanation. Before
he appeared to judge he was preserved
by the Lord of Spirits and revealed to
the elect through the spirit of pro-
phecy, 487. By this means the cor
munity of the elect was founded (li
‘sown’), but was not to behold hi
{11 the final judgement. The
munity that is ‘sown’ is called tl
‘plant of righteousness’; cf. 1016 (note’
7. From the beginning (mgt, β--
The readings of gua are corruptions
this. 8. Congregation: οἵ, 881 (nm
Elect and holy (a). β ‘holy
elect’. 9,10. The description
the judgement of the kings resum
they implore mercy, but in vy
10. Shame and darkness: cf.
4 Ezra (5, Darkness shall
deeper, &c. (gt, β- 7). Nah, 219. ‘th
Sect. IT]
Chapter LDXITI. 6-16
125
11. And He will deliver them to the angels for punishment,
To execute vengeance on them because they have oppressed
His children and His elect.
12. And they shall be a spectacle for the righteous and for His
elect :
They shall rejoice over them,
Because the wrath of the Lord of Spirits resteth upon them,
| And His sword is drunk with their blood.
18. And the righteous and elect shall be saved on that day,
And they shall never thenceforward see the face of the
sinners and unrighteous.
14. And the Lord of Spirits will abide over them,
And with that Son of Man shall they eat
And lie down and rise up for ever and ever.
15, And the righteous and elect shall have risen from the earth,
And ceased to be of downcast countenance.
Spirits :
faces of all of them shall gather
darkness’ may be the source of our
text. 11, He will. deliver them
to the angels, &c. I have here ac-
cepted an emendation of Flemming.
mB read ‘the angels of punishment
shall take them in charge’. Angels
for punishment: see 40’ (note).
Cf. 535-5 4%, 12. Spectacle: see
489 (uote). Sword. Used figura-
vely here; cf. 634%. Drunk: cf.
s. 846, 13. Saved: cf. 487,
4. The kingdom is at last established
God Himself dwells amongst them;
E Is. 601, 2° Zeph. 315-17; and the
essiah will dwell with them; cf. 454
85, The kingdom lasts for ever.
.and lie down.
16. And they shall have been clothed with garments of glory,
And these shall be the garments of life from the Lord of
And your garments shall not grow old,
Nor your glory pass away before the Lord of Spirits.
Eat. B-n! read ‘abideandeat’, Eat
From Zeph. 3%.
15. This verse does not refer to the
resurrection but signifies that all the
humiliations of the righteous are at
an end. 16. Of glory (a,in). B-in
‘of life’. Garments of life (7,8).
a-q ‘ your garments, garments of life’,
In a-q the addition seems to be drawn
from the next line. From (α-ἔϊ, {2).
B ‘with’. On the garments of the
blessed cf. 2 Cor. 5%: 4 Rev. 34 5,18 44
611 7% 13, 14 4 Ezra 2° 45 Herm. Sim. 82,
See also 1 Enoch 108". These garments
are the spiritual bodies that await the
righteous. Cf. 2 Cor. 57-5, Shall
not grow old: cf. Deut. 84 295.
126
The Book of Enoch
[Sect. II
The unavailing Repentance of the Kings and the Mighty.
LXIII. 1. In those days shall the mighty and the kings who
possess the earth implore (Him) to grant them a little respite
from His angels of punishment to whom they were delivered,
that they might fall down and worship before the Lord of Spirits,
and confess their sins before Him.
2. And they shall bless
and glorify the Lord of Spirits, and say :
‘ Blessed is the Lord of Spirits and the Lord of kings,
And the Lord of the mighty and the Lord of the rich,
And the Lord of glory and the Lord of wisdom,
ge
And splendid in every secret thing is Thy power from
generation to generation,
And Thy glory for ever and ever :
Deep are all Thy secrets and innumerable,
And Thy righteousness is beyond reckoning.
4, We have now learnt that we should glorify
And bless the Lord of kings and Him who is king over all
kings.’
And they shall say :
ϑι
‘Would that we had rest to glorify and give thanks β
And confess our faith before His glory ! |
LXIII. The writer again returns
to the kings and the mighty in order
to describe their bitter and unavailing
repentance. The description is not an
amplification of 625-12, but takes up
the history at a later stage after that
the kings have appealed in vain to
the Messiah and are already in the
custody of the angels of punishment.
As their appeal to the Messiah has
failed, they entreat the angels of punish-
ment, to whom they are delivered, to
grant them a respite to worship the
Lord of Spirits and confess their sins
before Him. This in fact forms an
indirect and last despairing appeal to
the Lord of Spirits. At the same time
it is a justification of God’s justice
For a somewhat similar passage ef
Wisdom 53-8, 1. The mighty
and the kings (a). aehknvw ‘ kings
bedfilopay τα b ‘mighty kings’. His
angels (a-tu, 8B). t,q* ‘the angels’,
2. Their confession acknowledges al
that they formerly, denied; cf. 46°
3. Cf. 49%. Splendid in evel
secret thing is Thy power (a-mu)
B ‘every secret thing is lighted u
and Thy power’, 5. Would that
The Ethiopic here is a rendering of
the Hebraism ἢ} "2, or the Aramaisi
3m”. Glorify and give the
(a-q). 4,8 ‘glorify Him and
Him’. £8 adds ‘and bless Him
Sect. IT]
Chapter LXITII. 1-10
127
6. And now we long for a little rest but find it not :
We follow hard upon and obtain (it) not:
And light has vanished from before us,
And darkness is our dwelling-place for ever and ever :
7. For we have not believed before Him |
Nor glorified the name of the Lord of Spirits, [nor glorified
our Lord]
But our hope was in the sceptre of our kingdom,
And in our glory. —
8. And in the day of our suffering and tribulation He saves us not,
And we find no respite for confession
That our Lord is true in all His works, and in His judge-
ments and His justice,
And His judgements have no respect of persons.
<
>
9, And we pass away from before His face on account of our
| works,
And all our sins are reckoned up in righteousness.’
@. And now (q8). a-qg ‘now’.
Follow hard upon (gi! ,b = κατα-
διώκομεν). >u,t. mq, tB-i a,b ‘are
driven away’. Obtain (it) not.
ἢ omits the following ‘and’ and reads :
‘obtain not light: it has vanished, &c.
Darkness is our dwelling-place : cf.
468, 7. Believed, or ‘confessed’.
Of Spirits (gq, efv). m ‘of lords’,
tu, B-efv ‘of kings’. The following
clause is bracketed as a dittograph.
@ Our Lord (a), β ‘the Lord in all
His work’. Sceptre (ym, io ,a,b).
tu, fo ‘throne’, ῳ, dhiln ‘sceptre of
the throne’. 8. There is no place
of repentance when the final judge-
ment has come. Our Lord is true,
‘ Cf, Jub. 4%, He is ‘ faithful and
10. Now they will say unto themselves : ‘ Our souls are full of
unrighteous gain, but it does not prevent us from descending
from the midst thereof into the fburdent of Sheol.’
He is righteous beyond all and there
is no accepting of persons with Him’.
In His judgements (a-q). β ‘in
all His judgements ’. 10. Riches
avail not to their salvation ; cf. 527 53
Ps. 497-2, _Unrighteous gain: cf.
Luke 169, 4 Sir. 5°. From the midst
thereof (gqu). mt, B-b ‘from the
flame thereof’. Into the +burden +.
Kébad = Bdpos, which the Ethiopic
translator may have confused with
Bapw as in Pss. 47% 12 1217 Lam. 25.
If this is so, then we should render
‘into the stronghold of Sheol’. Though
the general sense is clear, the details
are uncertain. Perhaps we should
real ‘into the burden of the flame
of Sheol’, Sheol. This word has
128
~The Book of Enoch
[Sect. II
11. And after that their faces shall be filled with darkness
And shame before that Son of Man,
borne different meanings at different
periods and“also different meanings
during the same period, owing to the
coexistence of different stages in the
development of thought. As these
different meanings are to be found
in Enoch, a short history of the con-
ception will be the best means of ex-
planation. (1) Sheol in the O.T. is the
place appointed for all living, Job 30°:
from its grasp there is never any possi-
bility of escape, Job 79. It is situated
beneath the earth, Num. 16%; it is the
land of darkness and confusion, Job
10%1,22; of destruction, forgetfulness, and
silence, Pss. 8813, 12941711517, Never-
theless the identity of the individual
is in some measure preserved, Is. 141°
Ezek. 32% 1 Sam. 2815 54.; but the
existence is joyless and has no ‘point
of contact with God or human in-
terests, Pss. 65 809 Is. 384) 18. In the
conception of Sheol there is no moral
or religious element involved; no
moral distinctions are observed in it;
good and bad fare alike. But the
family, national, and social distinctions
of the world above are still reproduced,
and men are gathered to their fathers
or people, Gen, 25% ® 35? Ezek, 3217-8? ; .
kings are seated on their thrones even
there, Is, 14% 1° Ezek. 327,24, Thus
the O. T. Sheol does not differ essen-
tially from the Homeric Hades, Odyss.
xi. 488, 489. This view of Sheol was
the orthodox and prevailing one till
the second century B.0.; cf. Sir. 1416
17% *. $0!" 1 Bar. 8 Tob, .8*° 19%
1 Enoch 102" (i.e. where Sadducees are
introduced as speaking). Individual
voices indeed had been raised against
it in favour of a religious conception
of Sheol, and finally through their
advocacy this higher conception gradu-
ally won its way into acceptance,
(2) This second and higher conception
of Sheol was the product of the same
religious thought that gave birth to
the doctrine of the Resurrection—the
thought that found the answer to its
difficulties by carrying the idea of
retribution into the life beyond the
grave. The old conception thus under-
went a double change. Firstly, it
became essentially a place where men
were treated according to their deserts,
with a division for the righteous, and
a division for the wicked. And,
secondly, from being the unending
abode of the departed, it came to be
only an intermediate state; οἵ, En. 22
511 1025(?) Luke 162 (?). (8) The
conception underwent a further change,
and no longer signified the intermediate
state of the righteous and of the wicked,
but came to be used of the abode of
the wicked only, either as their pre-
liminary abode, cf. Rev. 118 68 201% 14,
or as their final one, En, 6819 9911 1037,
This was probably due to the fact that
the Resurrection was limited to the
righteous, and thus the souls of the
wicked simply remained in Sheol,
which thus practically became hell or
-Gehenna; cf. Pss. Sol. 146 154. 1
6810 the kings are cast into Sheol, but
into Gehenna in 54%. That this
conception of Sheol appeared in isolated
cases in the Persian period, see Cheyne,
Origin of the Psalter, 381-412. Cf.
on the question generally, Oehler.
Theol. des A. T. i. 258-266 ; Schu
A, Tliche. Theol. 697-708; Charles
The Doctrine of a Future Life, passim.
In the Talmud Sheol has become s
onymous with Gehenna, Weber, Ji
Theol. 341-342. 11, With dark.
ness: οἵ, 46° 62% Sword. ὕ
figuratively here; οἵ, 6212, Bo
suggests that this verse is an in
Sect. IT]
Chapters DXIII. 11—LXV. ἃ
129
And they shall be driven from his presence,
And the sword shall abide
before his face in their midst.
12. Thus spake the Lord of Spirits: ‘This is the ordinance and
judgement with respect to the mighty and the kings and the
exalted and those who possess the earth before the Lord of Spirits.’
Vision of the fallen Angels in the Place of Punishment.
LXIV. 1. And other forms I saw hidden in that place.
2. I heard the voice of the angel saying: ‘ These are the angels
‘who descended to the earth, and revealed what was hidden to
the children of men and seduced the children of men into
Ἷ
committing sin.’
at
τ
7
ΗΣ
Ἢ
Enoch foretells to Noah the Deluge and his own Preservation.
ee
νῷ
| LXY. 1. And in those days Noah saw the earth that it had
sunk down and its destruction was nigh.
2. And he arose
δι from thence and went to the ends of the earth, and cried aloud
to his grandfather Enoch: and Noah said three times with an
tion. If we excise it the whole chapter
refers to the judgement of the Lord of
‘Spirits. This verse closely resembles
6220, 12. Thus (a-g). g ‘as’,
B ‘and thus’.
_ LXIvV. A brief digression on the
fallen angels whose judgement has
already been described in the second
Parable, 54597 55%4. This chapter,
if originally a part of the Parables,
as it quite well can be, is in the wrong
place here; for ‘that place’, spoken
of as the place of punishment of the
angels, cannot be Sheol referred to in
2.Iheard. m, va ‘and I
Voice of the angel. m ‘voice
Descended. + ¢,8
?
the angels’.
from heaven’.
-LXV—LXIX. 25. These chapters
tofessedly and in fact belong to a
sah Apocalypse, and have no right
) form a part of the text of Enoch.
~ 1370
The main reasons for this conclusion
are to be found in the note on 547,
Like the other Noachic interpolations,
this interpolation is of a fragmentary
nature: it deals mainly with three
subjects: (1) 651-675, the impending
Flood and the deliverance of Noah;
(2) 674-691, the punishment of the
fallen angels, with a digression on the
kings and the mighty; (3) 692%,
the fall of the angels and the secrets
they disclosed.
LXV. 1. Observe that the vision is
Noah’s. The vision opens here with a
subsidence of the earth, as in 60! with
a quaking of the heavens. And (q, 8).
>a-q. Noah. ¢ ‘I Noah’, andin
the first person throughout verses 1-2.
2. The ends of the earth. The en-
trance to heaven is at the ends of the
earth. Cf. 1068, Grandfather. In
reality great-grandfather; cf. 60°.
K
130 The Book of Enoch [Sect. IT
‘Hear me, hear me, hear me,’ 3, And I
‘Tell me what it is that is falling out on the
earth that the earth is in such evil plight and shaken, lest per-
chance I shall perish with it.’ 4, And thereupon there was
a great commotion on the earth, and a voice was heard from
heaven, and I fell on my face. 5. And Enoch my grand-
father came and stood by me, and said unto me; ‘ Why hast
thou cried unto me with a bitter ery and weeping ?
6. And a command has gone forth from the presence of the
Lord concerning those who dwell on the earth that their ruin is
accomplished because they have learnt all the secrets of the
angels, and all the violence of the Satans, and all their powers—
the most secret ones—and all the power of those who practise
sorcery, and the power of witchcraft, and the power of those who
make molten images for the whole earth : 7. And how silver
is produced from the dust of the earth, and how soft metal
originates in the earth. 8. For lead and tin are not produced
from the earth like the first : it is a fountain that produces them,
and an angel stands therein, and that angel is pre-eminent.’
9. And after that my grandfather Enoch took hold of me by my
hand and raised me up, and said unto me: ‘Go, for I have asked
the Lord of Spirits as touching this commotion on the earth,
10. And He said unto me: “ Because of their unrighteousn
embittered voice:
said. unto him:
8.1 said (a, v). 3, B-iv ‘he said’.
4. Avoice. This is the command in
ver. 6. Fell on my face. As in
608. 6-10 ἢ, The text seems to be
in disorder, It would be clearer if
659-104 followed immediately on 655.
6. Because they have learnt all
the secrets of the angels, &c.: cf. 7
8 69. Their powers—the most
An angel stands ... is pre-eminent,
I here read jétbadar with ¢ = ‘is
eminent’, Other MSS. jébadér
celer est, praecurrit (and possibly pra
cellit as Dillmann assumes).
My hand (gq). mtu, B ‘his hand’
10. This verse is very corrupt, but it
possible I think to recover the ori
meaning and text. The present
secret ones (gt), β-αη ‘their secret
powers’, m ‘the powers of their
most secret secrets’, gu‘ their powers’.
The power of witchcraft: cf, 7}.
The destruction of the earth is ascribed
to the corruption wrought through the
angels, 8. From the earth. > q.
runs as follows: ‘ Because of their
righteousness their judgement has
determined upon, and shall not ἢ
reckoned before Me because of
months which they have searched
and learnt that (>gtu) the earth a
those who dwell upon it shall
‘Sect. IT}
Chapter LXV. 3-12
131
their judgement has been determined upon and shall not be with-
held by Me for ever,
Because of the sorceries which they
have searched out and learnt, the earth and those who dwell
upon it shall be destroyed.”
11. And these—they have no
place of repentance for ever, because they have shown them
what was hidden, and they are the damned: but as for thee, my
son, the Lord of Spirits knows that thou art pure, and guiltless
of this reproach concerning the secrets.
12, And He has destined thy name to be among the holy,
destroyed.’ Here first of all Halévy
has pointed out that the knowledge of
the future could hardly have been re-
4 garded by the author as criminal, He
“fixes on ‘months’ as a corruption =
pwn corrupt for DYN =‘ sorceries’
; (Is. 83). But the objection here is that
2 the bulk of the evidence points not to
a Hebrew but an Aramaic original.
But since Aramaic speaking Jews (Jer.
Taanith, iii. 69) sometimes used NWN
- instead of the regular NN, it 15
_ possible that N°WN was here a cor-
‘ruption of SWAN. But if NN) did
stand in the original, it may have been
‘a corruption of ΝΥ ΠΟ ‘secrets’. Next,
in my Ethiopic Text of 1906, p. 118,
1 pointed out that ‘shall not be
reckoned’ is wrong. This phrase =
vim xdi—a corruption for wn dy
‘shall not be withheld’, At the same
time I pointed out in the same work,
p xxxi, that this restoration was possible
through Aramaic. Thus NIDN =
‘shall be numbered’ would be a cor-
ruption of ΣΤ ‘shall be withheld’,
Subsequently Nathaniel Schmidt, in a
reprint from Old Testament and Semitic
Studies in Memory of W. R. Harper,
Pp. 338-339, adopted the idea I have
ve suggested but not that of Halévy.
He renders; ‘ Because of their violence
their judgement will be carried out,
md will not be withheld by Me, on
account of the months during which
they will inquire and learn how the
earth and its inhabitants are to be
destroyed.’ Here ‘will be reckoned’
= NINN" corrupt for YIN ὁ will be
withheld’, So far so good, but the
rest is impossible, First ‘ will be car-
ried out’ and ‘ will inquire and learn’
should be in the past. Even had these
renderings been right, the sense arrived
at is unsatisfactory, The ‘months’ re-
ferred to are those during which Noah
preached the coming end of the world
and they remained unrepentant, If
Professor Schmidt had studied my Text
he would have seen that the word
‘how’ is not admitted into it since
three of the best MSS. gtw omit it,
Bearing this fact in mind, and adopting
Halévy’s emendation of ‘months’ andmy
own of ‘shall not be reckoned’,. we
arrive at the translation in our text,
The meaning is clear and in keeping
with the teaching in the earlier chap-
ters of the book: the world will be
destroyed because of the wickedness of
the inhabitants and the sorceries (or
secret things) they have discovered.
11. Place of repentance. Text = ‘re-
turn’ = Aramaic SIA, which should
here be rendered ‘repentance’, The re-
storation is possible also in Hebrew,
since MIWNM has both meanings,
12, Noah is to be the founder of a
K2
132 The Book of Enoch (Sect. I
And will preserve thee amongst those who dwell on the
earth,
And has destined thy righteous seed both for sa lly and
for great honours,.
And from thy seed shall proceed a fountain of the righteous
and holy without number for ever.’
The Angels of the Waters bidden to hold them in Check.
LXVI. 1. And after that he showed me the angels of punish-
ment who are prepared to come and let loose all the powers of the
waters which are beneath in the earth in order to bring judge-
ment and destruction on all who [abide and| dwell on the earth,
2. And the Lord of Spirits gave commandment to the angels
who were going forth, that they should not cause the waters to
rise but should hold them in check; for those angels were over
the powers of the waters. 3. And I went away from the
presence of Enoch.
God's Promise to Noah: Places of Punishment of the Angels anid
of the Kings.
LXVII. 1. And in those days the word of God came unto ‘nil
and He said unto me: ‘ Noah, thy lot has come up before Me
a lot without blame, a lot of love and uprightness. 2. And no
dwell’. 2. Cause the waters
rise, The text here reads ‘hands’ =
N°" corrupt for N%) ‘waters’. Th
new and righteous generation. Thy
righteous seed (gmtu(q)). B ‘thy seed
in righteousness’, Both for kingship
(q(t)). 6B ‘both for kings’, gmu ‘both angels of the waters are here bidden
kings’ corrupt. Fountain: cf. Deut. pause in order that during the paus
8328 Ps. 6876. the ark may be built 67%. The
LXVI. 1. He, i.e. Enoch. Angels
of punishment. We have here a new
use of this phrase. These angels have
to do solely with the second judgement
in the Parables, and are employed here
only through a misconception as the
agents of the Deluge or first judgement,
and as angels over the waters; cf. 407
(note) 547. [Abide and.] Bracketed
as a dittograph. g om. w, bx omit ‘ and
idea is found in Rey. 7! *9%, where
four angels of the winds are bidden
restrain the winds till the servants
God are sealed in their foreh
Cf. 2 Bar. 64 *9% Angels ovi
the powers of the waters: cf. \
165, 4
LXVII. 1. The character of Noa
here is based on Gen, 6%. 2. Th
account differs from 891, where it
Sect. IT]
Chapters LXVI. 1—LXVIT, 6
133
the angels are making a wooden (building), and when they have
completed that task I will place My hand upon it and preserve it,
_ and there shall come forth from it the seed of life, and a change
‘shall set in so that the earth will not remain without inhabi-
tant,
3. And I will make fast thy seed before me for ever
and ever, and I will spread abroad those who dwell with thee :
_itshall not be unfruitful on the face of the earth, but it shall be
4, And He will imprison those angels, who have shown
| blessed and multiply on the earth in the name of the Lord.’
-
|
is
unrighteousness, in that burning valley which my grandfather
Enoch had formerly shown to me in the west among the
mountains of gold and silver and iron and soft metal and tin.
οὔ, And I saw that valley in which there was a great convulsion
and a convulsion of the waters.
6. And when all this took
- place, from that fiery molten metal and from the convulsion
4
Υ
_ said that Noah himself makes the ark.
_ Have completed. ἐ, and α-ἔ but in
"a corrupt form. £8 ‘have gone’.
8. Cf. 65%. It shall not be un-
- fruitful = ‘jjémakén, emended from
‘ijémakér (a, B-bdory ,b). bdowy ,b omit,
Otherwise read *ijémékéri ‘ they shall
‘not tempt (thy seed)’. But the text
is wholly uncertain. 4—LXIXx.
1, This section deals with the punish-
ment of the fallen angels and its signi-
ficance in regard to the kings and the
inighty. It is very confused. Part of the
confusion is owing to an original confu-
sion of thought on the part of the writer,
and much to the corruptness of the text.
The latter is largely obviated by the
ascertainment of a better text: see
Orit. Notes on vv. 8, 11, 13. As for
the former, it has been caused by the
writer describing the first judgement in
features characteristic of the final, and
in identifying localities in the Parables
which are absolutely distinct, i.e. the
burning valley of Gehenna is placed
among the metal mountains, 674, though
it. is definitely said to lie in another
i
*
|.
direction, 541, in the Parables. It is
obvious, therefore, that no weight is
to be attached to phrases denoting
locality in this section. 4, After
treating of the judgement of mankind
through the Deluge, the writer proceeds
to describe the judgement of the angels,
who were the real cause of man’s cor-
ruption. The fallen angels are cast
into a burning valley—really the
Gehenna valley of 54, There is a
twofold confusion here, It is not said
that the angels in 54 were cast into the
valley of Gehenna, but into a ‘burning
furnace’; and, in the second place,
this was the final place of punishment,
notthe preliminary. But,again, the burn-
ing valley is here said to be amongst
the metal mountains in the west. This,
as we have shown above, is a mislead-
ing combination of utterly disparate
ideas, In the west. The mountains
mentioned are in the west according to
δ21 44. The phrase is no real note of
locality. 5, 6. These verses com-
bine features of the Deluge and of
voleanic disturbances. The latter are
134 The Book of Enoch [Sect. II
thereof in that place, there was produced a smell of sulphur,
and it was connected with those waters, and that valley of the
angels who had led astray (mankind) burned beneath that land.
7. And through its valleys proceed streams of fire, where these
angels are punished who had led astray those who dwell upon the
earth.
8, But those waters shall in those days serve for the kings
and the mighty and the exalted, and those who dwell on the
earth, for the healing of the body, but for the punishment of
the spirit; now their spirit is full of lust, that they may be
punished in their body, for they have denied the Lord of Spirits
and see their punishment daily, and yet believe not in His name.
9. And in proportion as the burning of their bodies becomes
severe, a corresponding change shall take place in their spirit for
ever and ever; for before the Lord of Spirits none shall utter
an idle word. 10. For the judgement shall come upon them,
because they believe in the lust of their body and deny the Spirit
connected with the punishment of the
angels. Burned beneath that land.
Not merely the immediate neighbour-
hood of the Gehenna valley is here desig-
nated, but, as Dillmann points out, the
adjacent country down to and beyond
the Dead Sea. A subterranean fire was
believed to exist under the Gehenna of the writer. Healing of the bod:
valley ; cf. 271 (note). 8. Those (gm, ba). gtu, B-bx read ‘healing of
waters shall serve ... for the the soul and body’. For th
healing of the body. Thehotsprings punishment of the spirit, i.e. in the
resulted from the meeting of the water _ final judgement. Punished in thei!
and fire underground by which the body. In Gehenna they will suffer ii
angels were punished. As an instance the body as well as in the spiri
of such a hot spring Dillmann mentions Denied the Lord of Spirits: ef. 38°
Kallirrhoe to the east of the Dead Sea, (note) 547 (note), See their punish-
to which Herod the Great resorted, ment daily. The hot springs are-
Jos, Ant. xvii. 6.5; Bell. Iud.i.33.5, testimony to the present punishmen
there were sulphur mines. Holtzmann
(Jahrb. 7. D. T. xii. 391) refers to the
eruptions of Mount Epomeo in Ischia
in 46 and 35 B.c. (quoted by Schodde),
but, as we have seen above, there is
no need to go to the west for an ex-
planation. In those days. Those
It has been objected that according to
the latter passage these waters were
sweet and not sulphurous. So far as
this objection is valid, it cannot hold
against the hot springs of Machaerus,
Bell. Iud. vii. 6. 8, which were bitter,
and in the neighbourhood of which
of the angels : a testimony likewise t
the punishment that will befall
kings and the mighty. .9.
punishment will work repentance ἢ
the kings, which will be unavailing
An idle word: cf. 494 (no
10. Deny the Spirit of the Lor
Sect. IT] Chapters LX VII. 7—LX VIII. 2 135
of the Lord. 11. And those same waters shall undergo a change
_ in those days; for when those angels are punished in these waters,
these water-springs shall change their temperature, and when the
angels ascend, this water of the springs shall change and become
cold. 12. And I heard Michael answering and saying: ‘This
judgement wherewith the angels are judged is a testimony for
_ the kings and the mighty who possess the earth.’ 18, Because
| these waters of judgement minister to the healing of the body of
| the kings and the lust of their body ; therefore they will not see
“and will not believe that those waters will change and become
a fire which burns for ever.
$$$ ——
BE BYES.
Michael and Raphael astonied at the Severity of the Judgement.
LXVIII. 1. And after that my grandfather Enoch gave me
- the teaching of all the secrets in the book and in the Parables
‘which had been given to him, and he put them together for me
in the words of the book of the Parables. 2. And on that day
Michael answered Raphael and said: ‘The power of the spirit
|
_ transports and makes me to tremble because of the severity of
the judgement of the secrets, the judgement of the angels: who
This expression is unique in Enoch.
“11. Referred to by Origen C. Celsum
vy, 52. See Introd. pp. Ixiv, Ixxxv. The
removal of the angels to another place
of punishment is followed by a cooling
of the waters. In these waters (a).
8-υ ‘in those days’. 12. Michael
(a). β ‘the holy Michael’. 13.
Kings Text reads ‘angels’ =
SIND corrupt for wn ‘kings’.
Gust (m). gqtu ‘desire’, B-y
‘death’.
_ LXVIII. 1. According to this verse
the Parables already exist as a complete
work in the hands of the interpolator.
The verse comes from the redactor who
combined the Parables and the Noah
fragments. The meaning of this chap-
ter is difficult. to determine. It has
probably to do with the Satans or chiefs
of the angels. Words of the book.
g ‘book of the words’, 2. The
dialogue between Michael and Raphael
is designed to set forth the severity of
the judgement over the fallen angels,
or rather the Satans. The power of
the spirit. This is a strange expres-
sion, I suggested in 1893 that it was
corrupt for ‘the power of my spirit’.
Halévy suggests that ‘power’ = 7°
which here = ‘punishment’, Makes me
to tremble, Text reads ‘provokes’ =
ΝΥΝ, which should here have been ren
dered ‘makes me to tremble’, Because
of (a-q). ᾳ,β ‘and because of’, Judge-
ment of the secrets. This may mean
the judgement on account of the secrets
divulged by the angels or Satans. Of
136 The Book of Enoch [Sect. II
ean endure the severe judgement which has been executed, and
before which they melt away ?’ 3. And Michael answered
again, and said to Raphael: ‘Who is he whose heart is not
softened concerning it, and whose reins are not troubled by this
word of judgement (that) has gone forth upon them because of
those who have thus led them out ?’ 4. And it came to pass
when he stood before the Lord of Spirits, Michael said thus to
Raphael : ‘I will not take their part under the eye of the Lord ;
for the Lord of Spirits has been angry with them because they
do as if they were the Lord. 5. Therefore all that is hidden
shall come upon them for ever and ever; for neither angel nor
man shall have his portion (in it), but alone they have received
their judgement for ever and ever.’
The Names and Functions of the (fallen Angels and) Satans :
the. secret Oath. |
LXIX. 1. And after this judgement they shall terrify and
make them to tremble because they have shown this to those —
who dwell on the earth.
2. And behold the names of those angels [and these are their
the angels (q-8). >a-qg. Executed.
+ fand abides’ B. 8. Michael
(a). β ‘the holy Michael’. So also
in ver. 4. Answered, + ‘me’ gqu.
Is not softened (8). a ‘is not con-
victed’, The former looks like an
emendation. At the same time a does
not give a good sense. Where the Greek
exists B is hardly ever right against a,
though one or more individual MSS. of
Bmaybe. Wordof judgement (that)
has gone forth (gq). mtu, B ‘word:
judgement has gone forth’. Upon
them because of those who have
thus led them out. Dillmann thinks
this may mean those angels who are
conducted from the preliminary to the
final place of punishment. It might
perhaps be better to translate as I have
done above. In this case we should
have the judgement of the Satans who
are rigorously punished because they —
seduced the angelsinto sin. The words
‘ They do asif they were like the Lord’
favour this interpretation; cf. 15. 141-13,
5. All that is hidden (a). 8 ‘the
hidden judgement’.
LXIxX. 1. Make them to tremble.
Text = ‘irritate them’ = fI0PION),
which also means ‘make them to
a
tremble’. So Schmidt has pointed out, —
acting on Halévy’s suggestion that text
= or. 2. I have bracketed
bulk of this verse and all ver. 3 as an
intrusion here. These angels are the
angels who fell in the time of Jared:
whereas those mentioned in 694% are
Satans, This list of angels is the
as that in 6’, but many corruption
have taken place in the text. Ver. 4
follows naturally on the words ‘
hold the names of those angels’, tho
Sect.11]. Chapters LX VIII. 3—LXIX. 7 137
names: the first of them is Samjizi, the second Artiqifa, and
the third Armén, the fourth Kékabél, the fifth +Turaél+, the
sixth Rimjal, the seventh Danjal, the eighth + Néq4élf, the ninth
Baragél, the tenth Azizél, the eleventh Armirés, the twelfth
Batarjal, the thirteenth + Busaséjal}, the fourteenth Hanané
the fifteenth + Tirél}, and the sixteenth Simdpésiél, the seven- .
teenth Jetrél, the eighteenth Timiél, the nineteenth Tiirél, the
twentieth +Rimaél}, the twenty-first +Azizélf. 3. And
these are the chiefs of their angels and their names, and their
chief ones over hundreds and over fifties and over tens.]
4. The name of the first Jeqén: that is, the one who led
astray [all] the sons of God, and brought them down to the earth,
and led them astray through the daughters of men. 5. And
the second was named Asbeél: he imparted to the holy sons of
God evil counsel, and led them astray so that they defiled their
bodies with the daughters of men. 6. And the third was
‘named Gadreél: he it is who showed the children of men all the
_ blows of death, and he led astray Eve, and showed [the weapons
_of death to the sons of men] the shield and the coat of mail, and
| the sword for battle, and all the weapons of death to the children
of men. 7. And from his hand they have proceeded against
those who dwell on the earth from that day and for evermore.
probably it ran originally ‘behold the
- names of the Satans’. 4. Jeqon
(a-w). B reads Jeqfin. Sons of
God. Cf. Job 387, The text reads
‘sons of the (+‘holy’ ¢, bedelopyx
'x@1b) angels’, or (+ ‘holy’ f,
bedelopyx,a,b) ‘sons of the angels’.
Schmidt thinks that this is a mistrans-
lation of sons 32; but, though
pbs ja means ‘ angel’, in the LXX
‘it is never so rendered. ons 2
is rendered by ἄγγελοι θεοῦ, not by
ἄγγελοι alone. Hence, I suppose a
‘corruption of S’MON into NoNdD,
Led them astray, &c. In the Para-
bles the Satans and the fallen angels
are carefully distinguished: the latter
fall in the days of Jared accord-
ing to 1-36 and 91-104. In this
chapter, however, according to the
present text, the functions of these two
classes are confused. , It is Azazel in
1-36 who is the cause of all the corrup-
tion upon earth, and Semjaza in 6° 8° 97,
Jeqin = ‘the inciter’: Asbeél =
Ssory, ‘the deserter from God’, or
Swawn, ‘the thought of God’(Schmidt).
6. Gadreél is evidently a Satan as he
led astray Eve. The name Sey
means in Aramaic ‘God is my helper’.
In 8! the making of weapons of war is
ascribed to Azazel. [The weapons
of death to the sons of men.] A
dittograph from the close of the verse.
138 The Book of Enoch (Sect. II
8. And the fourth was named Pénémie: he taught the children
of men the bitter and the sweet, and he taught them ali the
secrets of their wisdom. 9. And he instructed mankind in
writing with ink and paper, and thereby many sinned from
eternity to eternity and until this day. 10. For men were not
created for such a purpose, to give confirmation to their good
faith with pen and ink. 11. For men were created exactly
like the angels, to the intent that they should continue pure and
righteous, and death, which destroys everything, could not have
taken hold of them, but through this their knowledge they
are perishing, and through this power tit is consuming mef.
12. And the fifth was named Kasdeji: this is he who showed
the children of men all the wicked smitings of spirits and
demons, and the smitings of the embryo in the womb, that it
may pass away, and [the smitings of the soul] the bites of the
serpent, and the smitings which befall through the noontide heat,
the son of the serpent named Tabi‘ét. 13. And this is the
task of KAsbeél, the chief of the oath which he showed to
the holy ones when he dwelt high above in glory, and its name
8. Pénémite. Perhaps, as Halévy q ‘pure and holy’, 6 ‘righteous and —
suggests, from ‘9°95, ‘the inside’. pure’. +It is consuming mef. |
This Satan taught the secret things of Perhaps we should read ‘they δ
wisdom. 9,10. Though the in- being consumed’. 12. Cf. Rosen- —
vention of the art of writing is ascribed _miiller’s Scholia on Ps. 915%, which, —
to an evil spirit, the writer does not according to ancient Jewish interpreta-
seem to condemn it save in so far as it tion, treated of demonic dangers. The
is used as a safeguard against the bad serpent named Taba&ét. I know
faith of men. 11. Menwerecreated nothing about this name. Schmidt
exactly like the angels. Man was (op. cit. p. 341) rewrites the last clause —
originally righteous and immortal; cf. οὗ 6913 and the whole of 6913, But it
Book of Wisdom, 118, 14 228,24, This is wholly hypothetical and unlikely.
is also the doctrine of the Talmud, Till the Greek version or the Aramaic
Weber, Jiid. Theol, 215, 216, 222, 248. original is found the passage seems —
Man lost his uprightness and immor- beyond restoration. Schmidt finds that
tality through the envy of the devil, the name of the sixth Satan is Taba‘tt.
Wisdom 2%, through the evil knowledge and that of the seventh Hakael, frag-
introduced by the Satans or angels, ments of the latter surviving in Biga
1 Enoch 69", through his own evil and Akae. 13. Cf. 415. Ido
act, 984. Pureandrighteous (a-q). pretend to interpret this and many
Chapter LXIX. 8-20 139
is ΒΙαὰ. 14, This (angel) requested Michael to show him the
hidden name, that he might enunciate it in the oath, so that
those might quake before that name and oath.who revealed all
that was in seeret to the children of men. 15. And this is the
power of this oath, for it is powerful and strong, and he placed
this oath Akae in the hand of Michael. 16. And these are the
secrets of this oath...
And they are strong through his oath :
_And the heaven was suspended before the world was created,
And for ever.
~ Sect. IT]
And through it the earth was founded upon the water,
And from the secret recesses of the mountains come beautiful
waters,
From the creation of the world and unto eternity.
17.
18. And through that oath the sea was created,
And fas its foundation} He set for it the sand against the
time of (its) anger,
And it dare not pass beyond it from the creation of the
world unto eternity.
19. And through that oath are the depths made fast,
And abide and stir not from their place from eternity to
eternity.
20. And through that oath the sun and moon complete their
course,
the following verses. Task. The text earth (q,8). a-q ‘through it and the
reads ‘number’ = 3 corrupt for earth’. Earth was founded upon
poy = ‘task’. 14. This (a).
B ‘and this’, Show him (a-q).
β ‘show them’. The hidden name
that. + ‘they might enunciate that
(+ ‘evil and’ m) hidden name’ mu:
+ ‘they might see that hidden name
and’ fs. . 16. They are strong (mt,
B-d). gqu ‘strengthened’. Heaven
was suspended: cf. Job 267 for
ἣν similar expression regarding the
earth, . 17. And through it the
the water: cf. Pss. 2421366 From
the secret recesses of the moun-
tains come beautiful waters: cf.
Ps..1041% 18, Beautiful waters (a-u,
aefhikp). u,ly,a ‘waters for the
living’, bea ‘beautiful waters for the
living’. 18. +As its foundation +
He set for it the sand, &c.: cf.
Jer. 5%? Job 2610 Ps. 104°, &. Masha-
rata, ‘its foundation,’ seems corrupt for
wasindta, ‘to limit it.’ 19. The
140 The Book of Enoch [Sect. 11
And deviate not from their ordinance from eternity to eternity.
21. And through that oath the stars complete their enue,
And. He calls them by their names,
And they answer Him from eternity to eternity.
[22. And in like manner the spirits of the water, and of the
winds, and of all zephyrs, and (their) paths from all the quarters
of the winds. 23. And there are preserved the voices of the
thunder and the light of the V.ghtnings: and there are preserved
the chambers of the hail and the chambers of the hoar-frost, and
the chambers of the mist, and the chambers of the rain and the
dew. 24. Amd all these believe and give thanks before the
Lord of Spirits, and glorify (Him) with all their power, and their
food is in every act of thanksgiving: they thank and glorify and
extol the name of the Lord of Spirits for ever and ever. ]
25. And this oath is mighty over them,
And through it [they are preserved and] their paths are
preserved,
And their course is not destroyed.
Close of the Third Parable.
26. And there was great joy amongst them,
And they blessed and glorified and extolled |
Because the name of that Son of Man had been revealed
unto them. |
27. And he sat on the throne of his glory,
And the sum of judgement was given unto the Son of Man,
for a similar thought. 26-29. These j
verses form the conclusion of the third”
Parable. We have again returned to
the chief theme of the third Parable. —
It is not improbable that the inter-
depths made fast: cf. Prov. 87%,
20. To eternity (4β). > a-q. 21.
Calls them by their names: cf. 43!
(note). 22-24. An interpolation.
Ver. 21 deals with the oath, and this
subject is resumed in ver. 25. Ver, 23
seems to be an interpolation within an
interpolation. 22. Quarters. So I
have rendered hébrata with Flemming.
Otherwise ‘ bands’, 23. Voices of
the thunder (a). β ‘chambers of the
voices of the thunder’. Chambers of
the hail, &c.: cf..60419-21, 24, Cf. 417
polator omitted part of this Parable
and replaced it with his own additions.
26. Because the name of that Son
of Man had been revealed. This is
obscure. Cf. for a different use of the
phrase, 487 627. 27. He, i.e. the
Messiah. On the throne of his
glory : see 455 (note).. The sum of
Sect. IT]
Chapters DXIX, 21—LXX. 8
141
And he caused the sinners to pass away and be destroyed
from off the face of the earth,
And those who have led the world astray.
98, With chains shall they be bound,
And in their assemblage-place of destruction shall they be
imprisoned,
And all their works vanish from the face of the earth.
29. And from henceforth there shall be nothing corruptible,
For that Son of Man has appeared,
And has seated himself on the throne of his glory,
And all evil shall pass away before his face,
And the word of that Son of Man shall go forth
And be strong before the Lord of Spirits.
This is the third Parable of Enoch.
The final Translation of Enoch.
_ LXX. 1. And it came to pass after this that his name during
his lifetime was raised aloft to that Son of Man and to the Lord
| of Spirits from amongst those who dwell on the earth.
2. And
he was raised aloft on the chariots of the spirit and his name
vanished among them.
judgement, i.e. all judgement; cf.
| St. John 5% (πᾶσαν τὴν κρίσιν), 51
This meaning of WN is found in Ps.
1391". ‘The sinners. Though the
Parables are directed chiefly against
the kings and the mighty ones, the
author returns repeatedly to the judge-
ment of sinners in general ; cf. 88» 2 8
41? 45% 5, ὁ [603] 53% 7 62% 18, And
be destroyed. >q. From off the
face of the earth: cf. 38! (note).
28. Cf. 53-56. 29. This verse
summarizes shortly such a chapter as 49.
The word of (nagarti la ¢, beehl?nx).
a-t, dfikPopwy a yb ‘they shall say to’.
_ LXX. There is certainly some awk-
wardness in the author making Enoch
3. And from that day I was no longer
describe his own translation; but this
in itself forms no valid reason for
obelizing the chapter, as in every other
respect it is quite in keeping with the
thought of the Parables. 1. Son
of Man: cf. 46? (note). And to the
Lord (gqt). mu,B ‘to the Lord’.
Those who dwell on the earth:
ef. 375 (note). 2. He was raised
aloft. ἐ reads ‘his name was raised
aloft’. Chariots of the spirit: οἵ,
2 Kings 24%. This is an account of
Enoch’s translation; cf. 87% 4 8952.
His name (mqt). gu,B ‘the name’.
The name here stands for the person.
The actual pre-existence of the Son of
Man is here supposed; ef. 48? (note),
142
The Book of Enoch
[Sect. IT
numbered amongst them ; and he set me between the two winds,
between the north and the west, where the angels took the
cords to.measure for me the place for the elect and righteous.
4, And there I saw the first fathers and the righteous who from |
the beginning dwell in that place.
Two earlier Visions of Enoch.
LXXI. 1. And it came to pass after this that my spirit was
translated
And it ascended into the heavens:
And I saw the holy sons of God.
They were stepping on flames of fire ;
Their garments were white [and their raiment],
And their faces shone like snow.
3. Numbered (gqt,7). m, 8-7‘ dragged’.
Between the north and the west.
See 18*9% (note) 24!-8 (note) 608
(note) 674, The cords: cf. 61154
4. Paradise is already peopled with
his righteous forefathers, This agrees
perfectly with 6112, which speaks of
the elect being already in Paradise.
LXXI. This chapter seems to belong
to the Parables, though in the first
edition I thought otherwise. A closer
study of the text as well as of Appel’s
Die Komposition des aethiopischen
Henochsbuchs, 1906, has led me to revise
my earlier views, The chapter consists
of two visions. In the first 711-4
Enoch was translated in spirit into the
heavens, 711, where he had a vision of
God, 712, and under the guidance of
Michael was introduced into the secrets
of the spiritual, 715, and the physical
worlds, 714. The second vision consists
of 715-17, In this vision it is said
afresh that Enoch was translated in
spirit into the heaven of heavens, 71,
where he has a vision of the house
of God surrounded by angels, 715-8,
Amongst these were the four arch-
angels who came in the train of God.
Michael accordingly could not be in
attendance on Enoch as in the former
vision, 711-4. Moreover, the vision of
God is described afresh and in different
terms, 7110 844. Finally, it is to be
observed that both visions belong to
the period before Enoch’s final transla-—
tion to heaven in 70; for it could not
have been the aim of Michael to show
to Enoch, 715, after his final translation,
what he had already seen under the
guidance of the angel of peace or the
other angelus interpres. That 71517
belongs to the same earlier period will —
become clear as we advance. First
Vision 71-4, 1, Translated. The
Ethiopic here as always renders ‘hid-
den’, See 12! (note). Holy sons
of God, This is practically Ὗ
same phrase as in 695; ef, 694 (see note)
‘sons of God’, and 1065 ‘sons of the
God of heaven’. The expression is to
be referred ultimately to ὈΠῸΝ ‘23, 7
where the Elohim are interpreted μ᾿
angels. bedory,b omit*holy’. [And
Sect. IT]
Chapters LXX. 4—LXXI, ὃ
148
2, And I saw two streams of fire,
And the light of that fire shone like hyacinth,
And I fell on my face before the Lord of Spirits.
ad
my right hand,
And the angel Michael [one of the archangels] seized me by
And lifted me up and led me forth into all the secrets,
And he showed me all the secrets of righteousness.
4. And he showed me all the secrets of the ends of the heaven,
And all the chambers of all the stars, and all the luminaries,
Whence they proceed before the face of the holy ones.
5. And he translated my spirit into the heaven of heavens,
And I saw there as it were a structure built of crystals,
And between those crystals tongues of living fire.
6. And my spirit saw the girdle which girt that house of fire,
And on its four sides were streams full of living fire,
And they girt that house.
Pong
And round about were Seraphin, Cherubin, and Ophannin:
And these are they who sleep not
And guard the throne of His glory.
ῳ
And I saw angels who could not be counted, ©
A thousand thousands, and ten thousand times ten thousand,
Encireling that house,
theirraiment]. A duplicate rendering.
2. Streams of fire: cf. 1419 Dan. 710 ;
also ver. 6 of this chapter. These
streams really proceed from beneath
the throne. 3. And he showed
me all (> 8) the secrets of righteous-
ness. All the MSS. except w insert
before this line ‘And he showed me
all (> 8) the secrets of mercy >. These
two lines =
καὶ ἔδειξέ μοι πάντα τὰ μυστήρια τῆς
ἐλεημοσύνης
καὶ ἔδειξέ μοι πάντα τὰ μυστήρια τῆς
δικαιοσύνης.
These are alternative renderings of
pryn yo 52 NIM. The context
requires a tristich. 4. This parallel
treatment of ethical and natural pheno-
mena reminds us of the appearance
of such passages as 418-8 43-44 in
the midst of contexts of a wholly
ethical character. 5-17. The Second
Vision. 5. He translated my
spirit (a), The text does not state
who translated Enoch, β reads ‘a spirit
translated him’, There. MSS, add
‘in the midst of that light’ as an
explanatory gloss on ‘there’, 5, 6.
Cf, 148-17, 6. The girdle (a-q),
q, 8 ‘agirdle’. 7. Cherubin, Sera-
phin, and Ophannin: cf. 611% 1?
3918 405; And®° (a). > 8. 8, A
144
The Book of Enoch ‘
[Sect. IT
And Michael, and Raphael, and Gabriel, and Phanuel,
And the holy angels who are above the heavens,
Go-in and out of that house.
ὦ
And they came forth from that house,
And Michael and Gabriel, Raphael and Phanuel,
And many holy angels without number.
10
And with them the Head of Days,
His head white and pure as wool,
And His raiment indescribable.
11. And I fell on my face,
And my whole body became relaxed,
And my spirit was transfigured ;
And I cried with a loud voice,
... with the spirit of power,
And blessed and glorified and extolled.
12. And these blessings which went forth out of my mouth
were well pleasing before that Head of Days.
Head of Days came with Michael and Gabriel, Raphael and
Phanuel, thousands and ten thousands of angels without number.
[Lost passage wherein the
thousand thousands, &c.: cf. 14%
401. Michael, Gabriel, &c.: see
404-7. Goin and out. This is not
so in 1428, 9. And? (a-t). >t, B.
10. The Head of Days: see 46' (note)
Dan. 7°. 11. And I fell... re-
laxed. Cf. 60% Spirit was trans-
figured. Distinguish this from 3914,
and cf. Asc. 15.725, Spirit of power :
cf. 611, Some word or words seem to
have been lost before thisphrase. 18,
The following verses show, as Appel
has pointed out (p. 44), that after the
Head of Days the Son of Man was
mentioned, and that Enoch asked some
18. And that |
Son of Man was described
question regarding him. This passage
has been lost, but the context requires
its restoration. In answer to this ques-
tion of Enoch an angel comes forward
and makes answer in ver. 14, it
owing to the loss of this passage the
text has been changed by some scribe
The scribe, however, has fallen from
his réle in ver. 17 and forgotten t¢
make the necessary changes; for thai
verse as it stands refers undoubtedl:
to the Son of Man and not to Enoch
‘There will be length of days witl
Sect. ΠῚ Chapter LXXI. 9-16 145
accompanying the Head of Days, and Enoch asked one of the
angels (as in 46°) concerning the Son of Man as to who
he was. |
14. And he (i.e. the angel) came to me and greeted me with
His voice, and said unto me:
‘This is the Son of Man who is born unto righteous-
ness,
And righteousness abides over him,
And the righteousness of the Head of Days forsakes
him not. Ὑ
15. And he said unto me:
‘He proclaims unto thee peace in the name of the world to
come ;
For from hence has proceeded peace since the creation of the
world,
And so shall it be unto thee for ever and for ever and
- ever.
‘16. And all shall walk in his ways since righteousness never
forsaketh him :
With him will be their dwelling-places, and with him their
heritage,
And they shall not be separated from him for ever and ever
and ever.
hat Son of Man.’ 14. Cf. 46°. Zech. 91° Is. 577, The world to come.
(gmt). > g,B8 ‘that angel’. This is apparently the earliest use of
is...is. Emendedasexplained hig expression = NIM nbyyn, See
τὶ note on ver. 13. Text reads‘Thou Dalman, Worte Jesu, 120 sqq.; Stave,
tt. ..art’. Who is born unto Ueber den Einfluss des Parsismus auf
ighteousness. For ‘unto’ (giv, das Judentwm, 201; Mt. 1232 Mk. 10%
befkina) mq, dehiouvy χα yb read ‘in’, Lk, 1880 2086 Eph. 121 Heb. 65. 16.
this and the next line, wherein the All, + ‘shall be and’ (A-al 5). Through-
ghteousness of the Son of Man is out the verse I have changed the
elt on, see 46°(note). Forsakeshim second person into the third and so
Text ‘ forsakes thee not’. See note restored the verse that it refers, as it
ver. 13. 15. This verse rightly did originally, to the Son of Man
lies to Enoch. Proclaims unto and not to Enoch. With him
peace. For the phrasecf.Mic.35 ... their dwelling-places. Cf. 892. 7
1370 L
146
The Book of Enoch
[Sect. IL
17, And so there shall be length of days with that Son
of Man,
And the righteous shall have peace and an upright way
In the name of the Lord of Spirits for ever and ever.’
17. Length of days: i.e. an eternity.
An upright way (m). β ‘his upright
way’. gtu gives the reading of m in
a corrupt form, All the MSS. add
here ‘ to the righteous’.
Note on 714417, From the above it
follows that I do not regard our text as
supporting the view which some modern
scholars have attached to it, i.e, the
elevation of Enoch to the dignity of
the Messiah : see Bousset, Rel. des
Judenthums, 348 ; Dalman, Worte Jesu,
200. The former quotes in this con-
nexion 2 Enoch 22° 672 Targ, Jon. on
Gen, 5%4; Ps. Clem. Hom. xviii. 13 ;
Recog. ii. 47.
SECTION III
(CHAPTERS LXXII—LXXXII)
THE BOOK OF THE COURSES OF THE HEAVENLY
LUMINARIES. INTRODUCTION
A. lts Critical Structure and Object. B. Its Independence of 1-36.
"Ὁ, Its Calendar and the Knowledge therein implied,
A. Critical Structure and Object. Chapter 72 introduces us to
_ ascientific treatise. In this treatise the writer attempts to bring the
_ many utterances in the O.T. regarding physical phenomena into one
᾿ system, and puts this forward as the genuine and biblical one as
| opposed to all other systems. ‘The paramount and, indeed, the only
aim of this book, according to 721, is to give the laws of the heavenly
bodies, and this object it pursues undeviatingly from its beginning
to 79', where it is said that the treatise is finished and all the laws
_of the heavenly bodies set forth. Through all these chapters there
_ is not a single ethical reference. The author has no other interest
_ save a scientific one coloured by Jewish conceptions and beliefs.
Our author, like the author of Jubilees, upholds the accuracy of the
‘sun and stars as dividers of time, 7412: ‘The sun and stars bring
in all the years exactly, so that they do not advance or delay their
' position by a single day unto eternity’. And this order is inflexible:
‘there will be no change in it till the new creation, 721, So far,
‘then, we have to deal with a complete and purely scientific treatise,
‘in which there is no breach of uniformity till the new creation.
But the moment we have done with 79, we pass into a new atmo-
sphere in 805 “8, The whole interest is ethical and nothing else:
there is, indeed, such a thing as an order of nature, but, owing to
the sin of men, this order is more conspicuous in its breach than in
its observance, 803. ὃ, and the moon becomes a false guide and
misleader of men, 80‘; and even the sun (80° see note) shines in
the furthest west at nightfall, but 8058 may be interpolated.
Chapter 8053. ὃ, therefore, is manifestly an addition, made to give
an ethical turn to a purely scientific treatise, and so furnish it with
some fitness fur its present collocation.
; L2
148 The Book of Enoch [Sect. III
Again, it is to be observed that this addition consists of tristichs,
and is thus different in form from the rest of 72-82. It can hardly
be connected with any of the other writers of our book. The
regularity of nature till the day of the new creation is an article
of their creed, though in later apocalypses this view is partially
abandoned.
Nor, again, can 81 belong to this book. Before entering on this
question, however, let us consider 821-8, which forms, according to
most critics, the close of this treatise, vv. 9-20 being regarded as
a Noachic interpolation, but wrongly: see 82° (note). These verses,
821-8, manifestly do belong to 72-79. The same formula occurs in
821, “my son Methuselah,’ as in 76! and in 79! (according to some
MSS.). The wisdom dealt with in 821. 8 is the same scientific lore
as in 72-79. And the blessing of the author of 821 8 is for the man
who sins not in calculating the seasons, 82+.
72-79 and 82 constitute the original Book of the Heavenly
Luminaries. But, whereas the blessing of the author of 72—79, 82
is for the man who knows the right reckoning of the years, the
blessing ef 814 is for the man ‘ who dies in righteousness... con-
cerning whom there is no book of unrighteousness written’. These
two blessings, in fact, give the keynote of the respective contents
of the book of the Heavenly Luminaries and 81, and disclose the
motives of their respective authors. This chapter did not, any more
than 80, belong to this treatise originally. In fact, we find on
examination that it is of the nature of a mosaic, and came probably
from the editor of the complete Enoch. The phrase ‘those seven
holy ones’, in 815, points to some previous statement apparently ;
but none such is to be found. The words may be drawn from
9021, 22, The heavenly tablets in 811» 5 may come from 93? 1032.
The expression ‘ Lord of the world’, 8110, may be suggested by.
827, ‘Lord of the whole creation of the world,’ &c.
Again, we observe that 815° are written with reference to
821,2 and 911. This latter verse introduces the Section beginning
in the present form of Enoch with 91. We shall see later that 91
does not really form the beginning of the last book of Enoch, but
that it has been dislocated from its right position by the author of 81
to serve his editorial purposes.
Finally, with regard to 82, it is evident that it does not stand i
its original position. The Book of the Heavenly Luminaries rightly
concludes with 79, which closes thus: ‘Such is the picture an
sketch of every luminary, which Uriel the archangel, who is their
Sect. IIT] Introduction 149
leader, showed unto me.’ 82 must have preceded this chapter
originally, and probably immediately. After the long disquisition
on the stars in 82, the first words of 79 would come in most
appropriately : ‘And now, my son, I have shown thee everything,
and the law of all the stars of the heaven is completed.’ If 82 does
not precede, these words have practically no justification in 72-78.
The final editor of the whole book was fond of such dislocations.
There has been a like rearrangement of 91-93. :
B. Its Independence of 1-36. (1) In 15 the revelation of
Enoch is not for the present, but for remote generations: in 931°
it is to remain a sccret till the seventh week of the world: in
104! it is one day to be disclosed. But in 821 the revelations are
entrusted to Methuselah to be transmitted to the generations of
the world. (2) In 33* Uriel writes down everything for Enoch,
but in 72! 742 75° 792 6 Uriel only shows the celestial phenomena
to Enoch, and Enoch himself writes them down, 82. (3) The
description of the winds coming from different quarters in 34-36
differs from that in 76. (4) The heavenly bodies are partly con-
scious in 1-36; cf. 1812-16 211-°; but not so in 72-82. (5) The
portals of the stars in 36? are described as small portals above the
portals of the winds. As in 72-82 these portals are also those
of the sun and moon, they can hardly be called ‘smali’, being
each equal to thirty degrees in width. Besides, though described
at great length in 72-82; they are never said to be ‘above’ those
of the winds. (6) The river of fire in 23, in which the luminaries
set and recruit their exhausted fires, has no point of connexion
with 72-82. There is undoubtedly some relationship between
_ the later chapters of 1-36 and 72-82; but it is not that of one
and undivided authorship.
C, Its Calendar and the Knowledge therein implied. The
chronological system of this book is most perplexing. It does not
in its present form present a consistent whole, and probably never
did. We are not to regard it as anything more than the attempt
of an individual to establish an essentially Hebrew calendar over
against the heathen calendars in vogue around. In itself this
calendar cannot be said to have any value. It is useful, however,
as giving us some knowledge of the chronological systems more or
less known to the Palestinian Jews. For (1) the writer is acquainted
with the signs of the zodiac, but carefully refrains from using them,
replacing them by his system of portals. (2) He is acquainted with
the spring and autumn equinoxes and the summer and winter
150 The Book of Enoch (Sect. IIT
solstices. (3) He knows apparently the length of the synodic
months (cf. 78! 16), which was not published till the time of
Gamaliel II, A.p. 80-115. (4) His attempt to reconcile the lunar
year and his peculiar year of 364 days by intercalations, in the
third, fifth, dnd eighth years, furnishes strong presumption that he
had the Greek eight-year cycle before him, and the presumption
becomes a certainty, when we consider that, whereas every detail
in the Greek cycle is absolutely necessary to the end desired, in
the Enochian system, on the other hand, though these details are
more or less reproduced, they are absolutely idle, as Enoch’s system
is really a one-year cycle, and the lunar year is reconciled to his
solar year of 364 days by the addition of ten days each year;
οἵ, 7418-16, (5) He alludes to the seventy- six years’ Hr ay. of
Calippus, 79° (note).
The writer puts forward a year of 364 days, but this he did only
through sheer incapacity for appreciating anything better; for he
must have been acquainted with the solar year of 3654 days.
His acquaintance with the Greek cycles shows this. Moreover,
in 2 Enoch the year of 3654 days is distinctly taught. It is
surprising also that any writer under cloak of Enoch’s name should
fix upon a year of 364 days, as Enoch was early regarded as the
teacher of the solar year of 365 days, owing to the significant
duration of his life. And our surprise is not lessened when we
consider that all the surrounding nations and peoples—the Egyptians,
Persians, Arabs, Cappadocians, Lycians, Bithynians, the inhabitants
of Gaza and Ascalon—observed a year of 365 days. But this year
was generally a movable year of 365 days exactly, and consequently -
one in which New Year’s day ran through all the days of the year —
in the course of 1,461 such years, and. the festivals continually
changed their season. Now the writer of Enoch recommends his ©
year of 364 days especially on the ground that the position of the
years is not prematurely advanced or delayed by a single day, 7415.
It was, therefore, nothing but his national prejudices, and possibly _
his stupidity, that prevented him, knowing as he did the Greek
systems, from seeing that only a year of 3651 days could effect ‘
such a result. As for. Wieseler’s theory that the writer held to
a year of 364 days with one intercalary day each year, and one
every fourth year, there is no evidence for it in the text. The
author’s reckoning of the year at 364 days may be partly due
to his opposition to heathen systems, and partly to the fact that
364 is divisible by seven, and amounts to fifty-two weeks exactly.
Sect. ITI] Chapter DX XIT, 1-3 151
The Sun.
LXXII. 1. The Book of the courses of the luminaries of the
heaven, the relations of each, according to their classes, their
- dominion and their seasons, according to their names and places
of origin, and according to their months, which Uriel, the holy
angel, who was with me, who is their guide, showed me; and he
_ showed me all their laws exactly as they are, and how it is with
_ regard to all the years of the world and unto eternity, till the new
_ western portals of the heaven.
creation is accomplished which dureth till eternity. - 2. And this
is the first law of the luminaries: the luminary the Sun has its
rising in the eastern portals of the heaven, and its setting in the
3. And I saw six portals in which
the sun rises, and six portals in which the sun sets: and the moon
rises and sets in these portals, and the leaders of the stars and
| those whom they lead: six in the east and six in the west,
and all following each other in accurately corresponding order :
also many windows to the right and left of these portals.
LXXIT. 1. As in the Parables, the
| superseription of this book is far from
accurately describing
| 2 Peter 813 Rev. 211,
_ xiii, 57-58 (S. B. Ε΄ xxiii. 194), similarly,
‘it is stated that ‘the stars, the moon,
contents.
Dominion: cf. 75° 828-29 Names:
ef. 781,, Places of origin. Prob-
ably their places of rising. The new
creation; cf. 454 9115, 16 Is, 6517 6622
In the Yasts,
its
the sun and the endless lights . . . move
round in their far-revolving circle for
ever till they come to the time of the
good restoration of the world’. All
the laws of the heavenly bodies given in
this book are valid till the new crea-
tion. 2. This verse introduces an
account of the sun in its progress
through the signs of the zodiac and
the increase and decrease of the
days and nights thereby occasioned.
Portals. The subject of the portals
has already to some extent appeared
in 33-36. But observe that, though
portals of the winds and portals of the
stars are there described, there is no.
mention of portals of the sun and moon,
According to 72-82, the sun, moon,
-and stars pass through the same por-
tals: can this hold true of 833-36, where
the portals of the stars are said to be
small and situated above the portals
of the wind? Moreover, in 72° one
of the sun’s portals is called ‘great’,
3. Portals. These twelve portals go
back ultimately to the twelve signs
of the zodiac, According to the Baby-
lonian view from which the specula-
tions in the text are derived there
were portals on both sides of the
heaven in which the sun and moon
rose and set. Creation Epos, v. 9. See
Κ΄ A. T3 619, 630. In which (a, x).
B-n ‘from which’,
stars: see 75! (note). Windows:
ef. ver, 7,757. Right and left, i.e.
Leaders of the .
152 The Book of Enoch [Sect, IIT
4. And first there goes forth the great luminary, named the
Sun, and his circumference is like the circumference of the
heaven, and he is quite filled with illuminating and heating
fire. 5. The chariot on which he ascends, the wind drives,
and the sun goes down from the heaven and returns through the
north in order to reach the east, and is so guided that he comes
to the appropriate (lit. ‘that’) portal and shines in the face of the
heaven. 6, In this way he rises in the first month in the great
portal, which is the fourth | those six portals in the east]. 7. And
in that fourth portal from which the sun rises in the first month
are twelve window-openings, from which proceed a flame when
they are opened in their season. ὅδ, When the sun rises in the
heaven, he comes forth through that fourth portal thirty mornings
south and north, according to the
familiar Hebrew use. 4, Cf. 415-7,
where the conception seems to be
different. His circumference. .The
sun is clearly circular; cf. 782 78°;
also 184 784, It is doubtful whether
he is conceived of as a sphere or merely
a disk, I have translated on the
latter supposition. 5. The sun,
as also the other heavenly bodies,
traverses the heaven in a chariot, 73?
75% 8, driven by the wind, 184 73%,
Through the north: cf. 415. Is
guided. Possibly by an angel. In
2 Enoch several angels precede the
sun on his course. In 1-36 the
heavenly bodies have a semi-con-
scious existence; this is not so in
72-82. 8. In the first month.
The writer begins his description of
the sun’s course with the first Hebrew
month Abib (cf. Exod. 184), the time
of the spring equinox. This month,
called generally after the Captivity
Nisan (cf. N eh, 21), was the first
month of the ecclesiastical year, and
corresponds to our April. The civil
year began with Tishri, or October.
The great portal. So called in contra-
distinction from the ‘ window-open-
ings’ in the next verse. Yet these
portals are called ‘ small’ in 862, 7.
Twelve window-openings. There
are twelve such at every portal; cf. 72%
757. The flame is the source of heat ;
ef. 757, 8. The author’s system,
whereby he seeks to replace the heathen
conception of the sun’s revolution
through the signs of the zodiac by a
seheme founded as he believes on the
O.T., is as follows. There are six
portals in the east through which the
sun rises in the course of the year, and |
six in the west in which he sets. The
first portal forms the most southern
point of the sun’s journey, and the
sixth portal the most northern. During
the first six months, from the shortest.
day to the longest, the sun advances:
from the first portal to the sixth, and
conversely, from the longest day to
the shortest, he returns from the sixth
portal to the first. In each portal the
sun rises and sets one month in
journey northwards, and likewise ri
and sets for one month in each portal
on his return journey, Thus arises
the division of the year into twelve
153
in succession, and sets accurately in the fourth portal in the west
of the heaven. 9. And during this period the day becomes
Sect. IIT] Chapter LXXIT, 4-12
daily longer and the night nightly shorter to the thirtieth
morning. 10. On that day the day is longer than the night
by a ninth part, and the day amounts exactly to ten parts and
the night to eight parts. 11. And the sun rises from that
fourth portal, and sets in the fourth and returns to the fifth
_ portal of the east thirty mornings, and rises from it and sets in the
- fifth portal.
months, Moreover, during each month
on his journey northwards, the day
daily grows longer and the night daily
shorter, and this is owing to a daily
| change of position on the part of the
| sun within each gate. Of these different
1
| positions or stations of the sun there
are 364. In this way the author seeks
_ to dispense With the signs of the zodiac,
| The sun’s northward journey from the
first to the sixth portal corresponds
with his course through the signs
-Capricornus, Aquarius, Pisces, Aries,
‘Taurus, and Gemini; and the sun’s
return journey from the sixth to the
_ first portal corresponds with his course
Scorpio,
through Cancer, Leo, Virgo, Libra,
and Sagittarius. Though
perfectly acquainted with a year of
3654 days, as we shall see later, the
author reckoned it as consisting of
864 days, partly possibly on anti-
‘heathen grounds, and partly for the
attractive reason that the sum total is
divisible by seven, and thus represents
52 sabbaths of days. The author’s
solar year of 364 days is made up of
eight months of 30 days each, and
four months of 31 days each—these
latter corresponding with the spring
‘and autumn equinoxes and the summer
and winter solstices, or, according to
the system of our author, with the sun’s
position in the first, third, fourth, and
‘sixth portals. These four months have
each 31 days ‘on account of the sign’,
12, And then the day becomes longer by ttwof
1,6. that of the equinoxes or the sol-
stices; οἵ, 7218, 19, The author’s division
of the day into eighteen parts is possibly
his own device, yet it may rest on
traditions derived from northern Asia
of the latitude of 49°, as Krieger sup-
poses, when the longest day is twice
as long as the shortest night, as our
author. states it, 10. On that
day (a-t). ¢,8 ‘and on that day’.
By a ninth part. The MSS. read:
‘the day is longer by twice as much than
the night’; for ka‘ébata means here
‘twice as much’ as in 7214. 3 Hence
it is an interpolation. This interpola-
tion further led to the extrusion of
tas‘tta “éda = ‘the ninth part’ from
the clause in mé¢,8. But this last
phrase is found in gqu, and gives the
sense required by the context. The
ninth part = the ninth part of the whole
day. During six months the day
grows longer and the night shorter
each month by ;4,th. Hence the entire
difference each month amounts to - 5
or 3th of aday. Flemming transposes
the phrase before ‘tlat, making it
dependent on ka‘ébata, and renders it
‘um das Doppelte eines Neuntels’; but
this rendering, which Martin follows,
is doubtful grammatically, and even
if it were right in grammar it would
be wrongin sense. Exactly (a). >8.
11. In the fourth. + ‘ portal’ q, β--
bedz τα. 12. And!° >bedlopxy τα κ᾿.
+Twot+. We should read ‘one’,
154 The Book of Enoch (Sect. ΤΠ
parts and amounts to eleven parts, and the night becomes shorter
and amounts to seven parts. 13. And it returns to the east
and enters into the sixth portal, and rises and sets in the sixth
portal one and thirty mornings on account of its sign. 14, On
that day the day becomes longer than the night, and the day
becomes double the night, and the day becomes twelve parts,
and the night is shortened and becomes six parts. 15. And
the sun mounts up to make the day shorter and the night longer,
and the sun returns to the east and enters into the sixth portal,
and rises from it and sets thirty mornings. 16. And when
thirty mornings are accomplished, the day decreases by exactly |
one part, and becomes eleven parts, and the night seven. 17. And
the sun goes forth from that sixth portal in the west, and goes
to the east and rises in the fifth portal for thirty mornings, and
sets in the west again in the fifth western portal. 18. On that
day the day decreases by {ὑπο parts, and amounts to ten parts
and the night to eight parts. 19, And the sun goes forth
from that fifth portal and sets in the fifth portal of the west, |
and rises in the fourth portal for one and thirty mornings on
account of its sign, and sets in the west. 20. On that day the
day is equalised with the night, [and becomes of equal length],
and the night amounts to nine parts and the day to nine parts.
21. And the sun rises from that portal and sets in the west, and
returns to the east and rises thirty mornings in the third portal
and sets in the west in the third portal. 22, And on that day
the night becomes longer than the day, and night becomes longer
than night, and day shorter than day till the thirtieth morning,
and the night amounts exactly to ten parts and the day to eight
parts. 23. And the sun rises from that third portal and sets”
13. It returns (a). 68 ‘the sun ‘one’. The same error occurred in
returns ’. Portal! °, > a-t. On _ ver. 12. 19. Its sign. + ‘in the
account of its sign, i.e. that of fourth portal in the east’, a-w. +‘
the summer solstice; cf. 7219 755 787. theeast’,u. 20. Clause bracketed
14, On that day (a-q). 458 ‘and on as a duplicate rendering. 22. An
that day’. 15. Mounts up to -night becomes longer than nigh
start on his return journey to the first (a-m), β ‘till the thirtieth morning”
portal. 18. For ‘ttwot’ read Morning (a-q, efln).>q. abcdhikos
‘Sect. ITT] Chapter LXXIT, 13-338 155
in the third portal in the west and returns to the east, and for
thirty mornings rises in the second portal in the east, and in like
‘manner sets in the second portal in the west of the heaven.
(24. And on that day the night amounts to eleven parts and the
‘day to seven parts. 25. And the sun rises on that day from
‘that second portal and sets in the west in the second portal, and
(returns to the east into the first portal for one and thirty
‘mornings, and sets in the first portal in the west of the heaven.
(26. And on that day the night becomes longer and amounts to
the double of the day: and the night amounts exactly to twelve
parts and the day to six. 27. And the sun has (therewith)
traversed the divisions of his orbit and turns again on those
divisions of his orbit, and enters that portal thirty mornings and
‘sets also in the west opposite to it. 28. And on that night has
‘the night decreased in length by a } ninth} part, and the night
has become eleven parts and the day seven parts. 29. And
Ἵ e sun has returned and entered into the second portal in the
“east, and returns on those his divisions of his orbit for thirty
‘mornings, rising. and setting. 80. And on that day the night
‘decreases in length, and the night amounts to ten parts and the
day to eight. 81. And on that day the sun rises from that
portal, and sets in the west, and returns to the east, and rises in
the third portal for one and thirty mornings, and sets in the west
of the heaven. 32. On that day the night decreases and
amounts to nine parts, and the day to nine parts, and the night
is equal to the day and the year is exactly as to its days three
hundred and sixty-four. 88. And the length of the day and
of the night, and the shortness of the day and of the night arise
---through the course of the sun these distinctions are made (lit.
τὰ yb ‘day’. 25. In the first portal original, must be of half the sun; for
(B-a). gq ‘in it on the first day(?)’, night and day cannot decrease or
m ‘in the sixth portal’, fu ‘on that increase by more than 4th, as in
day’. 27. That portal (m,8). ver. 16. Perhaps we might emend
a-m ‘all the portals’. 28. On ’émntha into ’&m a‘Alt, and translate
that night (9q,f). τι, β- ‘on that ‘has the night grown shorter than the
day’. A‘+tninth*} part (gqu).>m. day by a ninth part’. 31, That
i, B-a ‘one part’, The ‘ninth’, if portal(a-t). ἐ, 8 ‘that second portal’.
156 The Book of Enoch [Sect. III
‘they are separated’). 34, So it comes that its course becomes
daily longer, and its course nightly shorter. 35, And this is
the law and the course of the sun, and his return as often as he
returns sixty times and rises, i.e. the great luminary which is
named the Sun, for ever and ever. 86. And that which (thus)
rises is the great luminary, and is so named according to its
appearance, according as the Lord commanded. 37. As he
rises, so he sets and decreases not, and rests not, but runs day
and night, and his light is sevenfold brighter than that of the
moon ; but as regards size they are both equal.
The Moon and its Phases.
4
LXXIII. 1. And after this law I saw another law dealing
2. And
her circumference is like the cireumference of the heaven, and
her chariot in which she rides is driven by the wind, and light is
given to her in (definite) measure. 3. And her rising and
setting changes every month: and her days are like the days of
the sun, and when her light is uniform (i.e. full) it amounts
to the seventh part of the light of the sun. 4. And thus she
rises. And her first phase in the east comes forth on the thirtieth
with the smaller luminary, which is named the Moon.
35. As often as he returns sixty
times (a-m). m,B8 ‘as often as he
returns, he returns sixty times’, Sixty
times. The sun is one month in each
size as—possibly a little greater or less
than—they appear to us. This view
he derived from his master Epicurus,
as may be seen from comparing a letter
portal on his northward journey, and
one month in each portal on his south-
ward: therefore two months in each
portal. The author disregards for the
time being the extra day in the first,
third, fourth, and sixth portals. The
great luminary (a). 8B ‘the great
eternal luminary’. 87. As he
rises, so he sets (9). mgt ‘so he rises
and (+ ‘so’ qt) he sets’, w ‘and so he
sets’, B—anx ‘and so he rises and sets’.
Day and night. + ‘in his chariot’
#2, 8B. Sevenfold brighter. Cf. 784
732, As regards size... equal.
According to Lucretius 55°45! the sun,
moon, and the stars are about the same
of the latter to Pythocles in Diog. Lael
x. 84-94, But it is not necessary to
suppose any dependence on the part
of our text, which gives probably the
ordinary accepted view. :
LXXIII. This and the followin,
chapter treat of the course of the moon,
2. The heaven Sette bedilo). m,
aefhknpw ‘the sun’. 3. Her
rising and setting, i.e. the otal of |
her rising and setting. Seventh
part of the light of the sun: cf. 72
784, 4. Her first phase, lit. ‘he
beginning’. The moon on the first
day of her reappearance is here the
new moon in the popular sense, not #]
|
Sect. TIT]
Chapters LXXII. 834—LX XIII. 5
157
‘morning : and on that day she becomes visible, and constitutes
for you the first phase of the moon on the thirtieth day together
with the sun in the portal where the sun rises.
5. And the
one half of her goes forth by a seventh part, and her whole
= is empty, without light, with the exception of
“ὦ part of it, (and) the fourteenth part of her light.
new moon strictly so called, which is
invisible. Thirtieth morning, i.e. of
| ἴωσι month. Together with
the sun. The sun and moon are still
‘in the same portal on the first day after
i peyanction, as each portal embraces
am extent of 30 degrees, and the
moon advances only 18 degrees daily.
| 5-8. The author’s account of the phases
of the moon is very hard to follow.
‘His scheme seems to be as follows.
‘The lunar month amounts to 30 days
and 29 days alternately. It is divided
into two parts: during the first part
‘the moon waxes from new moon to
‘full moon i in 14 days when the month
is 29 days, and in 15 when the month
is 80 days. During the second part
the moon wanes from full moon till
she disappears, always, it would seem,
in 15 days. Again, the author divides
the moon into 14 parts, and explains
the waxing of the moon by the succes-
‘sive lighting up of each one of the
14 parts by the sun, and the waning
by the successive withdrawal of light
from the 14 parts till it all disappears,
But to proceed more exactly, where
there are 15 days from new moon to
full moon, the author supposes an
additional 28th part; this part only
is lighted up on the first day of such
a month, whereas ;},th part is lighted
up each day of the remaining 14 days,
till the moon becomes full. The waning,
which apparently always takes 15 days,
is the reverse of this process. Again,
where there are 14 days from new
moon to full moon, the moon has at
the end of the first day j,th part +
gath part, i.e. 3ths, and takes an
additional 14th part of light each of
the remaining 18 days. According to
the text above followed, vv. 5, 6
suppose the period from new to full
moon to be 14 days, whereas ver. 7
supposes this period to be 15 days.
5. In this verse and the next the
fractions are fractions of half the
moon. ‘Thus, 4th of it, i.e. of the
half moon = «τὺ of whole moon, and
ταῦ of half moon = Ath of whole
moon: thus, ths of whole moon are
lighted on the first day of new moon,
when there are but 14 days to the full
moon. Goes forth. The MSS. read
rehiq = ἐξέχων, which is used of the
rising or appearing of the sun. ἐξέχων
might in turn be a rendering of xs
which is used of the rising of the sun
and stars. Flemming obelizes the word
and proposes γ᾽ ἃ] = ‘visible’, One-
séventh part (gqtu, abefikla 4}).
rest of the MSS. are corrupt. (And)
the fourteenth part (gqu). mt, B ‘ of
the fourteenth part’. Possibly the ‘em
(=‘of’) is a corruption of the wa
(=‘and’) which I have supplied. g
adds ‘ of half’, but unnecessarily, since
the fractions are fractions of the half
of the moon. 6. Observe when
the period from new moon to full moon
is 14 days that it is not said that the
moon receives ;th part and 3th, but
only the former; it seems, tastetoe.
that the moon is supposed to have this
gsth to begin with. It is different in
the case of the 15-days’ period. On
the first day of such a period the moon
receives 2th part of light. In this
158
The Book of Enoch [Sect. m1
6. And when she receives one-seventh part of the half of her
light, her light amounts to one-seventh part and the half thereof.
7. And she sets with the sun, and when the sun rises the moon
_rises with him and receives the half of one part of light, and in”
that night in the beginning of her morning [in the commence-
ment of the lunar day] the moon sets with the sun, and is
invisible that night with the fourteen parts and the half of one
of them.
thirteen parts.
The Lunar Year,
LXXIV. 1, And I saw another course, a law for her, (and)
πὰ according to that law she performs her monthly revolution,
. And all these Uriel, the holy angel who is the leader of them
all, showed to me, and their positions, and I wrote down theit
positions as he showed them to me, and I wrote down thei
months as they were, and the appearance of their lights till
fifteen days were accomplished.
verse there are 14 days to full moon.
One-seventh part 2° (gmqu,d). t,l
‘the thirteenth part’, @-dklo ‘the
fourteenth part’, According to ¢ and
the inferior MSS. the parts are fractions
of the half moon in the first half of the
sentence, and fractions of the whole
moon in the second half, Yet Flemming
and Martin follow the inferior MSS,
herein, 7. Half of one part of
light, i.e. A;th. See previous notes,
and observe that in this verse the frac-
tions are fractions of the whole moon.
Fourteen parts (gu, abcdefhknox ya).
mgt, il,b ‘ thirteen parts’, 7,8
These verses suppose the case when
there are 15 days from new to full
moon. On the first day the moon
receives oath part of light, and has
advanced to some slight degree out
8. And she rises on that day with exactly a seventh
part, and comes forth and recedes from the rising of the sun, and
in her remaining days she becomes bright in the (remaining)
.
3. In single seventh
of conjunction, but still practically set
with the sun, and may be said to be
invisible. On the second day sh
receives ;4,th part of light, and
comes visible to that extent, Thus
the jth part is ignored as bei
practically invisible. During the
maining 13 days the moon receives dail
ath part of light, 8. Thirtee
parts (a,7). mn ‘fourteen parts’,
LXXIV, In this chapter the writer
deals shortly with the waxing and war
ing of the moon, her monthly change
position with regard to the signs ai
the sun, and the difference betwee
lunar and solar years. 2. |
them all, i.e. the various phases”
the moon. Fifteen days, i.e. fro!
a conjunction till full moon or fr
full moon till a conjunction.
“Sect. ΠῚ Chapters LXXIII. 6—LXXIV. 10 159
she accomplishes all her light in the east, and in single seventh
parts accomplishes all her darkness in the west, 4, And in
certain months she alters her settings, and in certain months she
| pursues her own peculiar course, 5. In two months the moon sets
with the sun in those two middle portals the third and the fourth.
6. She goes forth for seven days, and turns about and returns
again through the portal where the sun rises, and accomplishes
all her light: and she recedes from the sun, and in eight days
᾿ enters the sixth portal from which the sun goes forth, 7, And
| when the sun goes forth from the fourth portal she goes forth
seven days, until she goes forth from the fifth and turns back
| again in seven days into the fourth portal and accomplishes all
| her light: and she recedes and enters into the first portal in eight
‘days. 8. And she returns again in seven days into the fourth
; portal from which the sun goes forth. 9. Thus I saw their
- position —how the moons rose and the sun set in those days.
: 10. And if five years are added together the sun has an overplus
οὗ thirty days, and all the days which accrue to it for one of
those five years, when they are full, amount to 364 days.
Ck 73 and 78.
: seventh eee
‘Ber own peculiar course, i.e. a
And in single
darkness. >a, an. 4,
course independent of that of the sun,
5, 6. During two months the moon
sets with the sun as new moon and as
full moon. When the sun is in Aries
and Libra, the new moon and the full
moon are in the third and fourth
portals, In verse 6 the moon goes forth
as it waxes from the third portal
through the signs to the first portal in
seven days, turns about, and returns to
the portal where the sun rises, i.e. the
third, in seven or eight days, and there
becomes full moon, and proceeds thence
through the fourth and fifth to the
sixth portal, where she arrives after
eight days. Thence the moon returns
to the third portal in seven days,
6. And accomplishes. ¢?, β ‘and in
that accomplishes’, 7, 8. The
scheme with regard to the fourth portal
and the new moon. The moon proceeds
to the sixth portal and returns to the
fourth in 14 days, and thence to
the first portal and back in 15 days.
9, How the moons rose and the
sun set (a-q). ῳ, β ‘according to the
order of their moons the sun rising and
setting ’. 10, 11, The difference
between the lunar and the solar year.
According to 781 16, in a lurar year
there are six months of 30 days, and six
months of 29 days each—in all 354 days,
In a solar year there are twelve months
of 30 days each and four intercalary
days in the equinoxes and solstices—in
all 364 days (cf, 742° 12 75%). Thus the
difference between the lunar and the
solar year amounts to 10 days. But in
ver. 105 and 11 no account is taken of
the intercalary days in the solar year,
so that the solar year is reckoned at
160
The Book of Enoch
[Sect. III
11. And the overplus of the sun and of the stars amounts to
six days: in 5 years 6 days every year come to 30 days: and the
moon falls behind the sun and stars to the number of 80 days.
12. And the sun and the stars bring in all the years exactly, so that
they do not advance or delay their position by a single day unto
eternity ; but complete the years with perfect justice in 364
days.
1820 days, so that in 8 years there are 2912 days.
13. In 3 years there are 1092 days, and in 5 years
14. For
the moon alone the days amount in 8 years to 1062 days, and in
5 years she falls 50 days behind: [i. 6. to the sum (of 1770) there
is to be added (1000 and) 62 days].
360 days. Thus the difference in this
case is six days. 11. The moon
(3, 8). ahas preserved the word but in
the wrong context; for it has transposed
it into the next sentence and made it
the subject of ‘ bring in’. 12, And
the sun. So gmt save that they place
‘from’ before ‘the sun’. > qu, B.
Andthe stars (w). gmt‘ and from the
> #2, 8. Here all MSS. add
‘and (>) the moon’, But ‘the moon’
belonged to ver. 11, see note. This
wrong transposition was made by a.
B followed a herein, and at the same
time preserved the word in its original
setting. Our author advocates a solar
and sidereal year as the author of
Jubilees 652-86, For ‘and the sun and
the stars’ 72,8 read ‘and the moon’,
thus representing the moon as the per-
fect time divider in glaring contradic-
tion with verses 10-11 and Jub. 6%.
But complete = ἀλλὰ τελοῦσιν, which
was corrupted into ἀλλὰ ἀλλάττουσιν.
Whence the Ethiopic text. 13-16.
We have here clearly a reference to the
eight-year cycle or octaeteris. In this
cycle an intercalary month of 30 days
was inserted in the third, fifth, and
eighth years of the cycle in order to
reconcile the lunar and solar years,
which were reckoned respectively at
stars ’.
15. And in 5 years there
354 and 3653 days. As our author,
however, does not reckon the solar
year at 365} days, but at 364, he pro-
ceeds to reconcile this solar year of
364 days with the lunar year of 354,
Thus (ver. 13) in three such solar years
there are 1092 days; in five, 1820
days; in eight, 2912 days; whereas
' (ver. 14, 15) in three lunar years there
are 1062 days; in five, 1770 days; in
eight, 2832 days. Thus there is a
difference of 80 days between eight
solar years of 364 days and eight lunar
years. As all these calculations
merely amount to saying that his
solar year has 10 days more than the |
lunar, the writer had obviously the
eight-year cycle before him; for only
thus can we explain the external re-
semblance of his system to the Greek
cycle; cf. Special Introd. p. 150.
Unless the author had the Greek eight-
year cycle before him and wished
give his own work some semblance of
likeness thereto, there was no need
go through all these periods of three,
five, and eight years; for they do
in fact contribute a single additio:
fact, but merely say over and ov
again that the difference between 36
and 354 days is 10 days. 14. [i.
to the sum (of 1770) there is
Sect. 1Π]
Chapters LXXIV. 11—LXXV. ἃ 161
are 1770 days, so that for the moon the days in 8 years amount
to 2832 days. 16, [For in 8 years she falls behind to the
amount of 80 days], all the days she falls behind in 8 years are 80,
17. And the year is accurately completed in conformity with their
world-stations and the stations of the sun, which rise from the
portals through which it (the sun) rises and sets 30 days.
LXXY, 1. And the leaders of the heads of the thousands,
_ who are placed over the whole creation and over all the stars,
have also to do with the four intercalary days, being inseparable
from their office, according to the reckoning of the year, and
these render service on the four days which are not reckoned in
‘the reckoning of the year.
5
wrong therein, for those luminaries truly render service on the
2. And owing to them men go
; world-stations, one in the first portal, one in the third portal of
_ the heaven, one in the fourth portal, and one in the sixth portal,
and the exactness of the year is accomplished through its separate
be added (1000 and) 62 days.]
This clause is bracketed as a marginal
gloss as Beer and Flemming have re-
eognized. If it belonged to the text at
all, it should be found at the close of
_ ver. 15 ; for it simply states that 2832
(= the days in 8 lunar years) arises
from the addition of 1770 (= the days
in 5 lunar years) and 1062 (= the days
in 8 lunar years). The words (‘1000
and’) are found only in the margin
of ¢. 16, The bracketed clause
and that which follows are duplicate
renderings. 17. Their world-
stations (a-m). τι, B ‘their stations’,
Are these the world-stations referred
to in 75? in connexion with the inter-
calary days, which are presided over
by the four angels who are heads of
thousands? In ver. 12 the stars are
mentioned in connexion with the sun.
In my first edition I explained it as
follows: ‘which (i.e, the sun and
moon) rise from the portals through
which it (i.e. the sun) rises and sets
1870
thirty days’, But this is very un-
satisfactory.
LXXV. This chapter deals with
the intercalary days, the stars, and the
sun, 1, The four intercalary days are
under the charge of the highest stars,
the leaders of the heads of ten thou-
sands. These are not the chiliarchs, as
Dillmann supposes (p. 248), but the
leaders of the chiliarchs, For further
development of this subject see 8213, 12,
These leaders are not angels, as might
be supjosed, but simply ‘luminaries’ ;
cf, ver. 2. Andl? (q,8). > α-ῃ.
Their office (m). a-m ‘its (> 4)
office’, ἐξ, 8 ‘their position ’, The
reckoning 19 (a), β ‘all the reckon-
ing’, Are not reckoned in the
reckoning of the year. Apparently
the year was popularly reckoned at 360
days; cf. 825. 2. Men do not
know of these intercalary days, and so
reckon wrongly; cf. 824° The
exactness of the year (4). g ‘in
exactness the world’, mtu, B ‘the
162 The Book of Enoch
three hundred and sixty-four stations. 3. For the signs and
the times and the years and the days the angel Uriel showed to
me, whom the Lord of glory hath set for ever over all the
luminaries of the heaven, in the heaven and in the world, that
they should rule on the face of the heaven and be seen on the
earth, and be leaders for the day and the night, i.e. the sun,
moon, and stars, and all the ministering creatures which make
their revolution in all the chariots of the heaven, 4. In like
manner twelve doors Uriel showed me, open in the circumference
of the sun’s chariot in the heaven, through which the rays of the
sun break forth: and from them is warmth diffused over the
earth, when they are opened at their appointed seasons. 5, [And
for the winds and the spirit of the dew} when they are opened,
standing open in the heavens at the ends.] 6, As for the
twelve portals in the heaven, at the ends of the earth, out of
which go forth the sun, moon, and stars, and all the works
of heaven in the east and in the west, 7. There are many
windows open to the left and right of them, and one window at
[Sect. III
exactness of the world’. In the
Ethiopic ‘am = ‘year’ and ‘Alam
=‘world’. Is accomplished (qm, B).
qtu ‘accomplishes’, i.e. ‘the exact-
ness’, &c, 8. Yet these inter-
calary days are a reality; for Uriel
showed them to Enoch; cf. 721.
Signs, i.e. of the zodiac; cf. 72% 1%.
Lord of glory (a-q). q ‘Lord of
Spirits’, β-ἰ ‘eternal Lord of glory’:
see 842 (note). Chariots of the
heaven: cf. 725. q reads ‘ troops of
the heaven’, 4. The variation in
the amount of heat given by the sun is
explained by twelve openings in the
disk of the sun through which heat
is given forth in proportion to the num-
ber of windows opened. Doors Uriel
showed me, open ((m)tu, afhikn).
g ‘open’. q ‘doors and Uriel showed
me’. 5. The first clause of this
verse is unintelligible, and the rest of
it looks like a dittograph of the last
clause in ver. 4, and the first in ver. 6.
The second clause follows a—w: ἐξ, Bread
‘when they are opened in the seasons,
standing open’, ὅθ. The entire verse
is, with Dillmann, Beer, Martin, to be
rejected as an intrusion, 6, 7.
Adjoining each one of these twelve
portals of the sun are twelve windows
open to the left and right of them; ef.
72%, 7, These diffuse warmth over the
earth, one being open at a time, and
all differing in degree of heatin 7
power. 6. This verse begins in a
with a dittograph from ver. 4, ‘ when
they are opened’. Cf, ver. 5. β has
no such dittograph, but tries to giv }
a πόλος to the verse by inserting
‘I saw’, and changing the words
‘ twelve portals’, which are a nomina-
tivus pendens, into the acc, But
is manifestly wrong. These port
have been under discussion continual,
throughout the last three chap ori
J
Sect. 11] Chapters LXXV. 8—LXXVI. 4 168
its (appointed) season produces warmth, corresponding (as these
do) to those doors from which the stars come forth according as
He has commanded them, and wherein they set corresponding to
their number. 8. And I saw chariots in the heaven, running
in the world, above those portals in which revolve the stars that
never set. 9. And one is larger than all the rest, and it is
that that makes its course through‘the entire world.
The Twelve Winds and their Portals.
LXXVI. 1. And at the ends of the earth I saw twelve portals
open to all the quarters (of the heaven), from which the winds
go forth and blow over the earth. 2. Three of them are open
on the face (1. 6. the east) of the heavens, and three in the west,
and three on the right (i.e. the south) of the heaven, and three
on the left (i.e. the north). 3. And the three first are those of
the east, and three are of tthe north, and three [after those on
_ the left] of the south}, and three of ‘the west.
4. Through
_ four of these come winds of blessing and prosperity, and from
To say that Enoch saw them now
would be immeasurably inept. 8.
Above. + ‘and below’ bedflopway
τα 4b. 9. One is larger. This
may be the Great Bear.
ee Fe
LXXVI. This chapter gives a de-
tailed account of the twelve portals of
the winds and the nature of the winds
which issue therefrom. The short
account in 33-36 agrees with it. This
disquisition on the nature of the winds
has as much relation to reality as that
on the year of 364 days. 1, The
quarters. The text has here ‘ wind’,
which is a rendering of ΠῚ = ‘ quarter
of the heaven’. See note on 71.
2. This method of designating the four
quarters of the earth was usual among
the Hebrews ; cf. 72°. 3. And!°,
> gmt. The order of the winds in
this verse is undoubtedly wrong. First
of all the clause which I have
bracketed is nonsense in any case.
It was added after the transposition.
Martin suggests that the words trans-
lated ‘north’ and ‘south’, i.e. mas‘t
and ’azéb, should be rendered ‘ south’
and ‘north’, since these words at
‘one period were confused together,
This is quite true, but it can hardly be
the case in the Ethiopic version of
Enoch, which carefully renders βορρᾶς
by mas‘é in 28% 321, cf. 708, &c.,
&e., and νότος by ’azéb in 18% 7,
Hence we have simply to transpose the
text here in order to recover the
original order, i.e. ‘And the three
first are those of the east, and three
are of the south, and three of the
north, and three of the west’. This is
the order in which the winds are dealt
with in the verses that follow. ἡ 4,
Through four of these portals come
beneficial winds, i.e, the middle wind
of the three in each quarter: the rest
are hurtful. The winds from the four
M2
164 The Book of Enoch Σ᾿ [Sect. TIT
those eight come hurtful winds: when they are sent, they bring
destruction on all the earth and on the water upon it, and on all
who dwell thereon, and on everything which is in the water and
on the land._
5, And the first. wind from those portals, called the east wind,
comes forth through the first portal which is in the east, in-
clining towards the south; from it come forth desolation,
drought, heat, and destruction. 6. And through the second
portal in the middle comes what is fitting, and from it there
come rain and fruitfulness and prosperity and dew; and through
the third portal which lies toward the north come cold and drought,
7. And after these come forth the south winds through three
portals; through the first portal of them inclining to the east
comes forth a hot wind. 8. And through the middle portal
next to it there come forth fragrant smells, and dew and rain,
and prosperity and health, 9. And through the third portal
lying to the west come forth dew and rain, locusts and
desolation. | |
10. And after these the north winds; from the seventh portal
in the east come dew and rain, locusts and desolation. 11. And
from the middle portal come in a direct direction health and
rain and dew and prosperity ; and through the third portal in ©
the west come cloud and hoar-frost, and snow and rain, and dew ;
and locusts. pean
corners are destructive as in Rev, 71°. «618 first through the first’, The latter
According to our author’s scheme there form is not found in the description of ©
are two destructive winds at each any of the winds. 8. The S, wind. ;
corner of the earth. 5-6. Winds 9, TheSWS, wind, 10, The NEN,
from the east, i.e, the ESE. wind, the wind. North winds, MSS, add a gloss:
E, and ENE. winds, 6. Whatis ‘whichis named the sea and which came
fitting or ‘advantageous’ or ‘right’, forth’, In theeast, gtuadd ‘towards
So I render rét‘é. The same idea the south’, m, β--Ο χω ‘which inclines to-
recurs in ver, 11, where the word is wards the south’, q ‘south’, 11. The
rét‘ét, but is rendered ‘in a direct N.and NWN.winds. Come ina di-
direction’, Perhaps we should read rectdirection. Perhapsweshould read
τοῦ in the latter verse also, and ‘comes what is fitting’, See note on
render as above. 7-9. Windsfrom ver.6. Health and rain and dew
the south. 7. The SES. wind. (a), B‘rain and dewand health’, In
Through the first (qv). gmt,8.read the west. MSS, add ‘ which inclines’
Chapters LXXVI. 5—LXXVIL. 8 165
12. And after these [four] are the west winds : through the
first portal adjoining the north come forth dew and hoar-frost,
and cold and snow and frost. 13. And from the middle
portal come forth dew and rain, and prosperity and blessing ;
and through the last portal which adjoins the south come forth
drought and desolation, and burning and destruction. 14. And
the twelve portals of the four quarters of the heaven are there-
with completed, and all their laws and all their plagues and all
their benefactions have I shown to thee, my son Methuselah.
Sect. IIT]
Lhe Four Quarters of the World: the Seven Mountains, the Seven
Rivers, Se.
LXXVII. 1. And the first quarter is called the east, because
it is the first: and the second, the south, because the Most High
will descend there, yea, there in quite a special sense will He
who is blessed for ever descend. 2. And the west quarter
is named the diminished, because there all the luminaries of the
heaven wane and go down. 8. And the fourth quarter,
named the north, is divided into three parts: the first of them
is for the dwelling of men: and the second contains seas of
water, and the abysses and forests and rivers, and darkness and
clouds; and the third part contains the garden of righteousness.
to the north’—an absurd addition. ~the Greek translator rendered by ὕστε-
12. The WNW. wind. Dew. + ρῶν. So Dillmann. The north, fiDY,
‘and rain’ B. 13. The W. and is divided into three’ parts: one for
_WSW. winds. 14. Quarters. men, the second for waters; cf. MDY¥
MSS. read ‘ portals’, i.e. θυρῶν cor-
rupt for μερῶν, a rendering of MN.
All 2°, > qu. All 8°, > q, B-fhi.
My son Methuselah : cf. 821.
LXXVII. 1-3. These verses deal
= ‘an overflowing’: for darkness and
cloud, from }D¥, ‘to render invisible’.
The third encloses Paradise, from j>S,
‘to reserve’. Paradise is the recom-
pense reserved for the righteous, Ps.
not with the ten winds but with the
four quarters. The first quarter is the
east, i.e. DT, because it is in front or
the first, DD. The second the south,
DING, « i iadatioe the Most High descends
there’ from DI ΤῸ; cf. 25%. The west
is called the waning quarter, for which
probably there stood in the Hebrew
finns (not existing in Aramaic), which
311°; cf. Halévy, Journal Asiat. 1867.
1. The first quarter. Here and in
verses 2, 3 the text = ‘wind’, which
is a rendering of ΠῚ, which in this
context, as in Ezek, 422°, should have
been rendered μέρος = ‘ quarter’. 3.
The garden of righteousness: see 60%
(note) 70% (note). 4. The number
seven plays a great réle in this book,
166 The Book of Enoch
4. I saw seven high mountains, higher than all the mountains
which arevon the earth: and thence comes forth hoar-frost, and
days, seasons, and years pass away. 5. I saw seven rivers on
the earth larger than all the rivers: one of them coming from
the +west} pours its waters into the Great Sea. 6. And
these two come from the north to the sea and pour their waters
into the Erythraean Sea in the east. 7. And the remaining
four come forth on the side of the north to their own sea, (two
of them to) the Erythraean Sea, and two into the Great Sea and
discharge themselves there [and some say: into the desert].
8. Seven great islands I saw in the sea and in the mainland:
two in the mainland and five in the Great Sea.
{Sect. III
The Sun and Moon: the Waxing and Waning of the Moon.
LXXVIII. 1. And the names of the sun are the following:
the first Orjirés, and the second Témias, 2. And the moon
and generally in Jewish writers ; cf.
186 24? 321 6111 7287 9110 9510 Seven
high mountains. These appear to
have nothing to do with those of 18°
242 321, though originally they are
derived from the same source. Pass.
+ ‘and go’ q, B. 5. Seven (8).
>a. One of them coming from
the twest}. This must be the Nile,
as Dillmann takes it, but the description
‘ from the west’ cannot be right. Hence
I take ‘drab (= west) to be a trans-
literation of may, which here means
simply ‘ desert’ or ‘steppe’, and render
‘coming from the desert’. Here Ara-
maic fails to explain the difficulty.
The Great Sea, i.e. the Mediter-
ranean ; cf. Num. 346 7, 6. The
Euphrates and Tigris. The Ery-
thraean Sea. <A general name for
the Arabian, Persian, and Indian seas.
7. The remaining four, i.e. the
Indus, Ganges, Oxus, and Jaxartes
(Dillmann). {Two of them to.) These
words must be supplied. [And some
say: into the desert.) This is mani-
festly a gloss. Such a second view is
impossible in a vision. 8. Two in
the mainland and five in the Great
Sea (bedfilory,a,b). So also aehkn
save that they omit ‘in the mainland’ ὦ
after ‘two’. a-m read ‘seven, and —
two in the Red Sea’: m ‘two in the —
mainland and five in the Red Sea’. Ὁ
The text is wholly uncertain, Perhaps
we might compare Jub, 839 where ‘five —
great islands’ are referred to. The
sevenfold division of the earth is of —
Babylonian origin. See K. A. 7.5 618. —
From this source is developed the idea |
in 4 Ezra 642 where the land is said to —
be $ths of the earth and the sea 4th,
the seven high mountains in our text,
774, the seven streams, 775, and the
seven islands, 778, :
LXXVIII, LXXIX. The rela-
tions of the sun and moon are again
described, as well as the waxing and
the waning of the moon. LXXVIII.1.
And?° (a-q, ehl). > ᾳ, B-ehl. Halévy
points out that the two names of the
sun given here correspond to the two.
Sect. I] Chapters LXXVII. 4—LXXVIII. 6 167
has four names: the first name is Asénji, the second Ebla, the
third Bends¢, and the fourth Erie. 3. These are the two
great luminaries: their circumference is like the circumference
of the heaven, and the size of the circumference of both is alike.
4. In the circumference of the sun there are seven portions of
light which are added to it more than to the moon, and in
definite measures it is transferred till the seventh portion of the
sun is exhausted. 5. And they set and enter the portals of
_ the west, and make their revolution by the north, and come
forth through the eastern portals on the face of the heaven.
6. And when the moon rises one-fourteenth part appears in the
‘new moon’,
seasons of the year in Palestine; cf. 2°
8 468%. Orjarés from DIN “iN is the
sun when his power is diminished in
the winter season; for DIN or WN
= ‘potsherd’ as well as ‘sun’. The
-second name ΠῸΠ in our text, altered
into Tomas by change of @ and 7;
denotes the sun when the heat is
powerful in the summer, from OM.
2. Halévy attempts to show that the
four names of the moon are connected
with its various phases. But this
seems improbable. Asdnji from }i¥*N
ΤΣ where {WN is a diminutive of
υὴς and ΕἾΝ merely an intensive ter-
mination, This is the name of the
-|moon in connexion with its likeness
to the human face; cf. ver. 17. Ebla,
corrupted from nyad = the pale star,
denotes, he thinks, the moon in her
waning period. Benisé, from ND37}3
(i.e. MD3, to cover), is an appropriate
name of the moon in the period of
conjunction when she is invisible. But
in Prov. 7% Ps. 814 DD means the
fall moon as opposed to WINN, ‘the
Erae from 1} (i. 6. from
i, ‘ to cast, dart,’ or possibly ,as Martin
proposes, from MN, ‘ to journey,’ ‘ go’)
is suitable as a designation of the wax-
ing or full moon, 5. . Of. 72% 57
732. According to Chullin 60° the sun
‘and moon were originally of the same
size, but that God subsequently bade
the moon to lessen her size (NN "OY
‘JOXY). The size of the circum-
ference (a). β ‘the size’. + ‘like the
circumference of the heaven’ a-uw—
a repetition from the preceding clause.
4, From 7251 and 73° we have already
learnt that the light of the sun is
sevenfold that of the moon: from 73?
that light is added to the moon in due
measure. Here we are further in-
formed that 3th of the light of the sun
is gradually transferred to the moon,
and that this seventh part is wholly
transferred when the moon is full.
Of’ the above Semitic words the two
names for the sun DI and MDH are
Hebrew and not Aramaic, while of the
four names of the moon }iW*x, nya,
and MDI"}j2 are Hebrew ‘only. ‘In
Aramaic ND is ‘moon’, and Mm)
‘month’ or ‘new moon’. When our
translator wishes to render ‘new moon’
he puts Saréq (= WIN) as in 78%.
5. By the north: cf. 725. 6-17.
These verses give a detailed descrip-
tion of the waxing and waning of the
moon, of the length of the months, &c.
6. This case where there are fourteen
days from new moon to full moon
has already been treated of in 735 6
(notes). In this verse the text follows
a-u. wu is partly untranslatable. β
168 The Book of Enoch (Sect. IIT
heaven : [the light becomes full in her]: on the fourteenth day
she accomplishes her light. 7. And fifteen parts of light are
transferred to her till the fifteenth day (when) her light is
accomplished, according to the sign of the year, and she becomes
fifteen parts, and the moon grows by (the addition of) fourteenth
parts. 8. And in her waning (the moon) decreases on the
first day to fourteen parts of her light, on the second to thirteen
parts of light, on the third to twelve, on the fourth to. eleven, —
on the fifth to ten, on the sixth to nine, on the seventh to eight, —
on the eighth to seven, on the ninth to six, on the tenth to five, —
on the eleventh to four, on the twelfth to three, on the thir- |
teenth to two, on the fourteenth to the half of a seventh, and all —
her remaining light disappears wholly on the fifteenth.
9. And
in certain months the month has twenty-nine days and once >
twenty-eight.
light is transferred to the moon, and on which side it is trans-—
11. During all the period during
ferred to her by the sun.
10. And Uriel showed me another law: when
|
which the moon is growing in her light, she is transferring it to
herself when opposite to the sun during fourteen days [her light ἱ
:
reads ‘And when the moon rises, she
appears in the heaven, and has a four-
teenth part of the light, and on the
fourteenth day she accomplishes all her
light’. [The light becomes full in
her} (a-w). I have bracketed this
clause as a duplicate rendering of τὸ
φῶς πληροῖ (or τελεῖ), which the trans-
lator renders again as ‘ she accomplishes
her light’. 7. This case, where
there are fifteen days from new moon
to full moon, has already been discussed :
see 73% 8 (note). 8. As the moon
wanes her light decreases each day by
j;th part; on the fifteenth day the
remainder, i.e. 3;th, vanishes. Half
of a seventh (7,8). a-z¢ ‘half and to
a seventh’. 9. Twenty-nine
days: cf, 7410-17 7815-17, Once
twenty-eight. As we learnt from
7418-16 that the author was acquainted
with the eight-year cycle of the Greeks,
so here, as Wieseler has already pointed
out, we find a reference to the seventy-
six year cycle of Callippus. The cycle
of Callippus is already an emended
Metonic cycle. According to the cycle
of Meton, to which there is no allusion —
in Enoch, seven lunar months were
intercalated in nineteen lunar years,
in the third, fifth, eighth, eleventh, -
thirteenth, sixteenth, nineteenth, and
thus the difference between the solar
and lunar years at the end of this cycle
was about 72 hours. Callippus, recog-
nizing this difference, quadrupled the
Metonic cycle and deducted one day
from the last month of this period of
seventy-six years, and thus this month
had only twenty-eight days as in our
text. 11, The moon waxes ov:
against the sun on the side turned to the
sun, i.e. the western side. [Her ligh'
is accomplished in the heaven]
‘Sect. ΠῚ Chapters LXXVIII. 7—LXXIX.2 169
is accomplished in the heaven], and when she is illumined
throughout, her light is accomplished in the heaven. 12.
And on the first day she is called the new moon, for on that
day the light rises upon her. 13. She becomes full moon
| exactly on the day when the sun sets in the west, and from the
| east she rises at night, and the moon shines the whole night
_ through till the sun rises over against her and the moon is seen
over against the sun. 14. On the side whence the light of
the moon comes forth, there again she wanes till all the light
vanishes and all the days of the month are at an end, and her
circumference is empty, void of light. 1ὅ. And three months
_ she makes of thirty days, and at her time she makes three
months of twenty-nine days each, in which she accomplishes her
waning in the first period of time, and in the first portal for one
hundred and seventy-seven days. 16. And in the time of her
going out she appears for three months (of) thirty days each, and
for three months she appears (of) twenty-nine each. 17. At
- night she appears like a man for twenty days each time, and by
| day she appears like the heaven, and there is nothing else in her
save her light.
Recapitulation of several of the Laws.
- LXXIX. 1. And now, my son,1 have shown thee everything,
and the law of all the stars of the heaven is completed. 2, And
he showed me all the laws of these for every day, and for every
‘season of bearing rule, and for every year, and for its going
(8). Bracketed as a dittograph from
the next clause. a reads ‘her light is
accomplished ’, 13. This remark
is quite true. She becomes. 4,8
prefix ‘and’, 15. Each half-year
has three months of thirty days and
three of twenty-nine. And (a). > 8.
At her time. + gmt (and indeed gu
originally) ‘when she is accomplishing
her waning’. In the first period of
time, i.e. in the first half-year. The
author recognizes only two seasons in
the year; cf. 3 4 781 (note). So often
as the moon is in the first portal during
the first half-year, she is waning; cf.
79% 4, 16. In the time of her
going out, i.e. in the second half of
the year. 17. Cf. ver. 2 (note).
LXXIxX. 1. My son. + ‘ Methu-
selah’ 4,8. The law of all (a-u).
u,B ‘all the laws of’. 2. Of
bearing rule (a-w). β ‘for every
170 The Book of Enoch (Sect. IIT.
forth, and for the order prescribed to it every month and every
week : 3. And the waning of the moon which takes place in
the sixth portal: for in this sixth portal her light is accom-
plished, and after that there is the beginning of the waning:
4. (And the waning) which takes place in the first portal in its
season, till one hundred and seventy-seven days are accomplished ;
reckoned according to weeks, twenty-five (weeks) and two days.
5. She falls behind the sun and the order of the stars exactly
five days in the course of one period, and when this place which
thou seest has been traversed. 6. Such is the picture and
sketch of every luminary which Uriel the archangel, who is
their leader, showed unto me.
_ LXXX. 1. And in those days the angel Uriel answered and
said to me: ‘ Behold, I have shown thee everything, Enoch,
and I have revealed everything to thee that thou shouldest see
this sun and this moon, and the leaders of the stars of the
heaven and all those who turn them, their tasks and times and
departures.
power’. 8, 4. Cf. 7815, but the
verse is obscure or corrupt. 3. Of
the waning (a). β ‘of the month
and of the waning’. 4, (And the
waning.) Restored. Soalso Flemming
and Martin. 5. She falls behind
(a-t). m ‘and she falls behind’ ; ¢, B-n
‘and how she falls behind’. And the
order. Here I have emended wa (>mq)
baSer‘ata of a, B—bx (= ‘and according
to the order of’) into walaer‘ita. For
this use of la in replacing another
preposition in an enumeration—in this
instance ’&m—see Dillmann’s Gramm.?
p- 347. Our text here identifies the solar
and sidereal years,asin74". Exactly
five days. Cf. 7419-17, The moon falls
behind five days in the half-year.
LXXxX. For the reasons for regard-
ing this chapter as an interpolation
see Introduction to this Book of the
‘action of men; ef. 4 Ezra 51-18,
;
Heavenly Luminaries (pp. 147-8). π᾿ ᾿
that Introduction we have already re-
marked that the moment we have done —
with 79 we pass into a world of new
conceptions, the whole interest of
which is ethical and nothing else.
There is absolutely no fixity in natural
phenomena: their laws and uniformi-
ties are always dependent on the moral _
line of ree is quite alien ΜῈ
72-79. See 2! (note). 1. 4
angel (gmt). > qu, B. I ἐς
shown (mq, β). gtu ‘I will show’.
Leaders of the stars: cf. 72° 75% %
Those who turn them. These are
probably the winds ; οἵ, 72573%. And
times. + ‘and they turn them’ gmé.
Verses 2-8 are written as tristi
This fact helps us materially in
criticism of verses 5 and 7.
Sect. IIT]
Chapters LXXIX, 8—LXXX. 5
171
Perversion of Nature and the heavenly Bodies owing to the Sin
of Men.
2. And in the days of the sinners the years shall be shortened,
And their seed shall be tardy on their lands and fields,
And all things on the earth shall alter,
And shall not appear in their time:
And the rain shall be kept back
And the heaven shall withhold (it).
3. And in those times the fruits of the earth shall be backward,
And shall not grow in their time
And the fruits of the trees shall be withheld in their time.
4. And the moon shall alter her order,
And not appear at her time.
5, [ And in those days the sun shall be seen and he shall journey
in the evening fon the extremity of the great chariot
int the west]
And shall shine more brightly than accords with the order
of light.
Cf. Jer. 3° 5%, Shall alter (8).
‘Alter’ is here intransitive, but a-u
give the transitive tense and ¢ supplies
‘its ways’. Shall withhold (m, 8).
- ggtu ‘shall stand still’ (by merely the
change of a vowel point). 4. Of.
for similar ideas Joel 21° Amos 8°
4 Ezra 54, - 5. The first two lines
of this verse are very corrupt and have
been dislocated from their proper con-
text in this chapter. By their removal
verses 4-5 form a tristich relating to
the moon. These corrupt clauses are
probably fragments of a tristich relat-
ing to the sun. The Ethiopic reads:
‘ And in those days the heaven (mq, B:
gtu ‘in the heaven’) shall be seen,
and hunger shall come on the extremity
of the great chariot to (a—g : q, ¢? β ‘in’)
the West’. Here Halévy conjectured,
and his conjecture is generally ac-
cepted, that DWN (= ‘ the heaven’)
was corrupt for YOY (= ‘ the sun’),
IY" (= ‘ hunger’) for IVY (= ‘ even-
ing’). But we must go further.
There is no meaning in the phrase ‘ on
the extremity’ in connexion with the
chariot of the sun. This phrase =
ΥΡΞ which may be corrupt for ΝΘ
= ‘causing distress’. Next there is
no point in saying ‘the sun shall be
seen’, This line, moreover, is too
short, and the second too long. If we
transfer ‘in the evening’ to the first
line we have ‘shall be seen in the
evening’. The possible corruption
here is suggested by 4 Ezra 54 ‘ relu-
cescet subito sol noctu’. MN (‘shall
be seen’) may be corrupt for M7 =
‘shall rise’. Thus we arrive at the
following :—
‘ And in those days the sun shall rise
in the evening,
And his great chariot journey to the
west, causing distress (as it goes).’
With this we might contrast Amos 8°
172
The Book of Enoch
[Sect. IIT
6. And many chiefs of the stars shall transgress the order
(prescribed).
And these shall alter their orbits and tasks,
And not appear at the seasons prescribed to them.
7. And the whole order of the stars shall be concealed from the
sinners,
And the thoughts of those on the earth shall err concerning
them,
[| And they shall be altered from all their ways],
Yea, they shall err and take them to be gods.
8. And evil shall be multiplied upon’ them,
And punishment shall come upon them
So as to destroy all.’
The Heavenly Tablets and the Mission of Enoch.
LXXXI. 1. And he said unto me:
‘Observe, Enoch, these heavenly tablets,
And read what is written thereon,
And mark every individual fact.’
2. And I observed the heavenly tablets, and read everything
which was written (thereon) and understood everything, and
read the book of all the deeds of mankind, and of all the
‘I will cause the sun to go down at
noon’. The above emendations are
possible in Hebrew, but not in Aramaic,
6. Chiefs of the stars shall trans-
gress the order (prescribed) (q°",
and in part by gq, 0,0). Beer con-
jectured this text, which differs from
that of the rest of the MSS. by the
vocalization of two consonants. The
rest of the MSS. = ‘chiefs of the
stars of the order shall transgress’.
7. Shall be concealed from the
sinners: cf. 75? 824-6 Those on
the earth. This phrase is used here
exactly in the sense in which it appears
in the interpolations in the Parables ;
see 375 (note). [And they shall 7
altered ... ways.] Bracketed as
intrusion : possibly it is a dittograph
of ver. 6%. Take them to be
cf. 191 Acts 742, 8. All (a). ὃ
‘ them all’, : ἐπ
LXXXI. For the reasons for re-
garding this chapter as an interpolation —
see Introduction to this Book of
Heavenly Luminaries (p. 148).
These heavenly tablets. Fora
plete account of this and kindred
pressions see 47% (note). B-n
‘the writing of the heavenly tablets
2. The book of all the deeds (mt
gu ‘the book, all the deeds’: q, B ‘
acne
Chapters LXXX. 6—LXXXI. 6 175
children of flesh that shall be upon the earth to the remotest
generations, 8, And forthwith I blessed the great Lord, the
King of glory for ever, in that He has made all the works of
the world,
|
“Sect. TIT]
And I extolled the Lord because of His patience,
And blessed Him because of the children of men.
_ 4, And after that I said:
: ‘ Blessed is the man who dies in righteousness and goodness,
Concerning whom there is no book of unrighteousness
written,
‘ And against whom no day of judgement shall be found,’
5. And those seven holy ones brought me and placed me on
the earth before the door of my house, and said to me; ‘ Declare
everything to thy son Methuselah, and show to all thy children
‘that no flesh is righteous in the sight of the Lord, for He is
their Creator. 6. One year we will leave thee with thy son,
till thou givest thy (last) commands, that thou mayest teach thy
children and record (it) for them, and testify to all thy children ;
and in the second year they shall take thee from their midst.
hook and all that was written therein, ones’, Cf. 87? 9021, 23 and 20. Mo
all the deeds’, 8. Of. 2214 for a flesh is righteous, &c.: cf. Job 92
‘Similar expression of praise, The Ps, 141, Creator: cf. 9419, 6.
great Lord (a), B‘theLord’, The Thy. son (a), 8 ‘thy sons’, These
King of glory for ever (a). β-ὖς
‘the eternal King of glory’, Children
of men (a, filoy ,a,b). B-fhilnoy χὰ ,b
‘children of the world’, 4. See
Introd. (p. 148) on the contrast be-
tween this blessing and that pro-
nounced by the writer of 72-79.
Book of unrighteousness; see 47°
(note). Day of judgement (gv).
4, @ B ‘unrighteousness’, Shall be
found (a-m), m, i?B ‘has been
found’, If this clause be taken strictly,
it is here taught that there is no
judgement for the righteous, 5.
Seven holy ones (a). β ‘three holy
two verses, vv. 5, 6, may be inserted
to serve as an introduction to 91-104.
Till, After ‘till? (=I) the MSS.
add ‘again’ = ἽΝ which is here simply
a dittograph of the preceding. The
word ‘again’ is meaningless as it
stands, Givest thy (last) com-
mands (téézéz mt, B-cde). This is
the idiomatic meaning of the Hebrew
my, The reading of g is a corruption
of mt, Hence all MSS, but q and
three third-rate MSS. support the above
text. ᾳ = ‘comfortest him’ (t&nzé&zd),
According to Dillmann cde read té‘éz%z
= ‘growest strong’. But this gives no
174 The Book of Enoch
7. Let thy heart be strong,
For the good shall announce righteousness to the ae
[Sect. IIT
The righteous with the righteous shall rejoice,
And*shall offer congratulation to one another.
8. But the sinners shall die with the sinners,
And the apostate go down with the apostate.
9. And those who practise righteousness shall die on account of
the deeds of men,
And be taken away on account of the doings of the godless.’
10. And in those days they ceased to speak to me, and I came
to my people, blessing the Lord of the world. —
Charge given to Enoch: the four Intercalary Days : the Stars whieh
lead the Seasons and the Months.
LXXXII. 1. And now, my son Methuselah, all these thing
Iam recounting to thee and writing’ down for thee, and I have
revealed to thee everything, and given thee books concerning all
these: so preserve, my son Methuselah, the books from thy.
father’s hand, and (see) that thou deliver them to the generations |
of the world.
suitable sense. 8. The apostate
go down, i.e.intoGehenna. 9. The
righteous die indeed, yet are they
‘gathered’ unto the abodes of the
blessed. The phrase is borrowed
directly from Is. 571, where the literal
translation runs, ‘the righteous is
hegre out of the way of or because of
2 Kings 9990 Book’ ‘of Wisdom “gt,
The Hebrew verb is used of being
‘ gathered to one’s fathers’, Num. 20.
In Ps. 10429 God is said to ‘gather’
the spirit of animals when they die.
10. Lord of the world (or ‘ Eternal
Lord’ a-q: q, 8 ‘Lord of the ages’);
ef, 18.123 584 818 827 842.
ες Enoch filio suo Matusalae nihil aliu
4
&
x
LXXXII. The conclusion of the
Book of the Heavenly Luminaries,
1. In 334 Uriel writes down everything
for Enoch ; but in this book, ef. 721 742
75° 7950 821, Uriel only shows the
hidden things to Enoch, and Enoch
writes them down. For thee. > gmt. :
Methuselah. > gmq. Deliver them
to the generations (‘ children’ g) of q
the world. These revelations
Enoch are for all the world from
earliest generations; those in 1-36 are
only for the far distant generations ;
cf. 12. See special Introd. (p. 149).
is evidently this passage that Tertu
refers to in De Cultu Fem. i. 3 ‘Ou
iat Ohapters EXXXL 7-ELXXXI.6 175
2. I have given wisdom to thee and to thy children,
[And thy children that shall be to thee],
That they may give it to their children for generations,
This wisdom (namely) that passeth their thought.
8. And those who understand it shall not sleep,
But shall listen with the ear that they may learn this
wisdom,
And it shall please those that eat thereof better than good
food.
4, Blessed are all the righteous, blessed are all those who walk
in the way of righteousness and sin not as the sinners, in the
reckoning of all their days in which the sun traverses the heaven,
entering into and departing from the portals for thirty days with
the heads of thousands of the order of the stars, together with
the four which are intercalated which divide the four portions of
‘the year, which lead them and enter with them four days.
5. Owing to them men shall be at fault and not reckon them in the
whole reckoning of the year : yea, men shall be at fault, and not
recognize them accurately. 6. For they belong to the reckon-
ing of the year and are truly recorded (thereon) for ever, one in
the first portal and one in the third, and one in the fourth and
one in the sixth, and the year is tie ane in three hundred and
sixty-four days.
iaadaverit quam ut notitiam eorum
posteris suis traderit’, 2. Wis-
dom. The surpassing wisdom con-
veyed in these revelations is a frequent
theme with the Enoch writers; cf. 374
intercalary days introduced by four
leaders: cf. ver. 11,757. Blessed
are all those (¢, B-y). > gu, y. mq
‘blessed (+‘ moreover’ 4) are all’
(+‘the righteous’ m), Heads of
921 931-14. To thee and to thy thousands, i.e. the chiliarchs which
children (mqu,B): cf. ῬΒ. 788,5, treads lead thesedays. Divide (qt, B-no ,b).
*to thy son’; g corrupt, Aswemust Cf. 82%. gmu, no,b ‘are divided’.
infer from these words that Lamechis 5. Cf.75%. Whole reckoning of the
already born, the writer has followed
the Samaritan or Massoretic reckon-
year. Sowith Beer I correct bahasiba
kuéll ‘alam (= ‘in the reckoning of the
ing; the former would allow of Noah
being present, [And thy children
,-,tothee.] Bracketed as an inter-
polation, 8. Better than good
food: cf. Ps. 191° 4, The four
4
whole world’) into bakuélli has&ba
“Amat. 6. On the four intercalary
days, and the portals to which they
belong, see 75. The year is com-
pleted in three hundred, &c. (8).
176 The Book of Enoch [Sect. IIT
7, And the account thereof is accurate and the recorded
reckoning thereof exact; for the luminaries, and months and
festivals, and years and days; has Uriel shown and revealed to
me, to whom the Lord of the whole creation of the world hath
subjected the host of heaven. 8. And he has power over
night and day in the heaven to cause the light to give light to
men—sun, moon, and stars, and all the powers of the heaven
which revolve in their circular chariots. 9. And. these are
the orders of the stars, which set in their places, and in their -
seasons and festivals and months.
10. And these are the names of those who lead them,
who watch that they enter at their times, in their orders,
in their seasons, in their months, in their periods of dominion,
and in their positions. 11. Their four leaders who divide
the four parts of the year enter first; and after them the
twelve leaders of the orders who divide the months; and
for the three hundred and sixty (days) there are heads over
thousands who divide the days; and for the four inter-
calary days there are the leaders which sunder the four parts”
of the year. 12. And these heads‘over thousands are inter- |
calated between leader and leader, each behind a station, but
This would be impossible without 82-2,
10. Who watch that they enter.
Here the Ethiopic is literally ‘who
watch and enter’, But the context
requires the rendering I have given. i:
Hence it is possible that we have here
the survival of the Hebrew idiom of the
voluntative with waw. If so, the tex
would represent something like
a-gmu ‘the year of three hundred and
sixty-four days is completed’. ν δ
To whom... hath subjected. The
text a-g, B reads za’azaza (za’azazd
beefnx) lita (= ‘whom He hath com-
manded for me’) which I have emended
into za’azaza loth =@ ἐπέταξε. But ἐπέ-
rage is corrupt for ὑπέταξε. Hence my
translation. Uriel is the ruler of the
starry world, 721. Lord of the whole
creation of the world. Here only;
οἵ, 84%, 9-20. Dillmann regards
these verses as a later addition to the
book, but without adequate reason,
They are quite in harmony with all
that rightly belongs to this section of
the book. Moreover, 72! promises an
account of the stars, and 791 declares
thatthe full account has now been given,
ΝΘ FN, Times. + ‘who lead then
in their places’ ( ‘in their places’ ἢ ὃ
11. For (>q) the three hundred
and sixty (days) there are heads (gqu).
t, β ‘for the three hundred and sixty-—
four (days) with the heads’. m supports —
σαι, but by a slip omits ‘and sixty’.
12. Astation, g,aread ‘his station’.
There is no difficulty in the text of —
gmqu which we have followed here.
Sect. IIT] Chapter LX XXII. 7-17 177
their leaders make the division. 13. And these are the names
of the leaders who divide the four parts of the year which are
ordained : Milki’él, Hel’emmélék, and Mél’éjal, and Narél.
14. And the names of those who lead them: Adnéar’él, and
Tjastisa’él, and *Hlomé’él—these three follow the leaders of the
orders, and there is one that follows the three leaders of the
orders which follow those leaders of stations that divide the four .
parts of the year.
15. Inthe beginning of the year Melkejal rises first and rules,
who is named }Tam’Aini, and sunf and all the days of his
dominion whilst he bears rule are ninety-one days. 16. And
these are the signs of the days which are to be seen on earth in
the days of his dominion: sweat, and heat, and calms ; and all
the trees bear fruit, and leaves are produced on all the trees, and
the harvest of wheat, and the rose-flowers, and all the flowers
which come forth in the field, but the trees of the winter season
become withered. 17. And these are the names of the leaders
which are under them: Berka’él, Zélebs’él, and another who is
added a head of a thousand, called Hildjaséph: and the days
of the dominion of this (leader) are at an end.
The twelve leaders of the months
divide the months: the chiliarchs
Goldschmidt and Beer have pointed
out, these two names are one, i.e,
27) wow = ‘the southern sun’, This
explanation is not possible through
Aramaic. 16. Calms (zahn w).
a—u, hazan, ‘anxiety.’ Rose-flowers.
Not known in the O.T. though the
word is found in the A.V. in Is. 35!
Song of Solomon 2. The rose is
mentioned in Sir. 2414 3915 Wisdom
28. But in the first two passages
divide the 360 days, and the four
leaders which divide the year into four
parts have charge of the intercalary
days. 12, I don’t understand this verse.
13. Milkiel from ΞΟ is simply an
inversion of Helemmelek from ρος
as Halévy has shown. Melejal =
ΘΝ (Schwab) and Narel = 5x73,
‘These four are over the four seasons of
the year. Under each of these are
three leaders who preside over the
three months of each season. 14.
This verse seems unintelligible. 15-
17. The period from spring to sum-
nier = 91 days under the dominion of
Melkejal. 15, Of the year (m, B).
>a-m. The leader of this period is
named ‘Tam’dini’ and ‘sun’. As
1370
it is probably the oleander that is re-
ferred to. The rose in later Hebrew is
71) and in Aramaic NT), Which
come forth (a-m). β ‘bloom’. > m.
17. The leaders under them, i.e.
the leaders of the three months.
Berka’él = 59273: Zélebs’el = Sxwady
= ‘this is the heart of God’ (Schwab).
Another who is added ... ealled
178 The Book of Enoch [Sect. III
18. The next leader after him is Hél’emmélék, whom one β
names the shining sun, and all the days of his light are ninety-—
one days. 19. And these are the signs of (his) days on the
earth: glowing heat and dryness, and the trees ripen their fruits
and prodiice all their fruits ripe and ready, and the sheep pair
and become pregnant, and all the fruits of the earth are gathered
in, and everything that is in the fields, and the winepress: these
things take place in the days of his dominion. 20, These are
the names, and the orders, and the leaders of those heads of
thousands: Gida’ijal, Ké’él, and Hé’él, and the name of the
head of a thousand which is added to them, Asfa’él: and the
days of his dominion are at an end,
months. The fourth — Asfa’él from
HilQjaséph. There is here a play on
ΝΘ ‘God adds’, which is merely
the proper name Rovox e+ FD,
18-20. The period from summer to
autumn, 19, And these are the
signs of (his) days (8). gmt ‘and
these are the days of his sign’. qu
corrupt forms of gint. 20. This
verse is confused. The three names
an inversion of Hildjaséph from noon
—is the chiliarch who has to do with the
intercalary day under one of the four
chief leaders. There is no account
the remaining six months, This may
have been omitted by the final re-
dactor. ‘
are those of the leaders of the three
SECTION IV
(CHAPTERS LXXXIII1—XC)
THE DREAM-VISIONS, INTRODUCTION
\A. Critical Structure. B. Relation of this Section to (a) 1-36;
(Ὁ) 91-104. C. The Date. 1). The Problem and its Solution,
| A. Critical Structure. There is no difficulty about the critical
structure of this Section. It is the most complete and self-consistent
of all the Sections, and has suffered least from the hand of the inter-
\polator. There seems to be only one interpolation, i.e. 90%», Of
‘dislocations of the text there are two: 8945" should be read after
8949; see 8948 Crit. Note; and 9019 should be read before 9015 ; see
~ 90%? (note). In 90, vv, 13-15 are a doublet of vv. 16-18.
B. (a) Relation of this Section to 6-36, This question can
only be determined by giving the points of likeness as well as of
divergence. The points of likeness or identity in (1) phraseology,
and (2) in ideas, are :—
(1) ‘Tongue of flesh,’ 841 147; ‘make the earth without in-
habitant,’ 84° 92; ‘Holy and Great One,’ 84! 1°; ‘glorious land’
(i. e. Jerusalem or Palestine), 894°, compared with ‘blessed land’, 271.
The doxology in 847 appears to be a more rhetorical form of that
‘in 9*. Finally, 881-89! presupposes 101-12, See notes in loc.
(2) There is, in the main, the same doctrine of the fallen angels :
the judgement in both is at the beginning of the Messianic kingdom ;
Gehenna is found in both, 902° 271; the abyss of fire for the fallen
angels, 9074 10° 181! 217-19; the conversion of the Gentiles, 9059
05,
There is, practically, nothing that is distinctive in (2)—certainly
nothing more than would refer the two Sections-to the same school
of thought. But the evidence of (1) is of a different nature, and
points, when combined with the evidence of (2), to a close con-
nexion between the two Sections either in identity of authorship,
or in the acquaintance of one of the authors with the work of the
other. That the latter alternative is the true one, we shall find on
the following grounds :—(1) In 8311 the sun comes forth from the
N2
180 The Book of Enoch [Sect. IV
‘ windows of the east’; aterm that is never used of the sun in 1-36,
nor in 72-82: see 8311} (note). ‘Windows’ has a different reference
altogether: see 72° (note). (2) In 844 ‘the great day of judge-
ment’ = Deluge; in 1-36 and 91-104 always = final judgement:
see 844 (nate). (3) The account of the descent of the watchers in
861-3 differs from that in 6. (4) In 9019 the period of the sword
is an important feature; yet is not alluded to in 1-36. (5) The
throne of judgement is in Palestine in 902°-?° ; ~whereas the throne
on which God will sit when He comes to bless His people in 25%
is the centre of the Seven Mountains: see 188 (note). (6) Appear-
ance of the Messiah emphasized in 9057 88; not alluded to in
1-36. (7) The scene of the kingdom in 83-90 is the New Jerusalem
set up by God Himself; in 1-36 it is Jerusalem and the entire
earth unchanged though purified, 10! 2°. (8) Life of the members
of the Messianic kingdom is apparently unending in 90°°-*8; but
only finite in 1017 25°. Life is transfigured by the presence of the
Messiah in 9038 in the New Jerusalem; but in 25° ὃ by the external
eating of the tree of life. (9) The picture on 83-90 is developed
and spiritual; that in 1-36 is naive, primitive, and sensuous.
(10) 83-90 are only visions assigned to Enoch’s earlier and un-
wedded life; 1-36 are accounts of actual bodily translations and
are assigned to his later life. If these two Sections were from the
same author and that an ascetic, exactly the converse would have
been the case.
On these grounds, therefore, identity of authorship seems impos-
sible; but the similarities in phraseology and idea prove that one.
of the authors had the work of the other before him. Of the twa
Sections there is no room for doubt that 83-90 is the later. 4
(0) Relation of 83-90 to 91-104. See Special Introd. to 91—
104 (pp. 220-221).
C. The Date. The fourth period began about 200 8.0. (see
note on 906 1 pp. 206 sqq.) and marks the transition of supremacy
over Israel from the Graeco-Egyptians to the Graeco-Syrians,
well as the rise of the Chasids. The Chasids, symbolized by the
lambs that are born to the white sheep, 90°, are already an organized
party in the Maccabean revolt, 90°" (note). The lambs that become
horned are the Maccabean family, and the great horn is Juda Ἢ
Maccabeus, 90° (note), As this great horn is still warring at
the close of the rule of the twelve shepherds, 9016, this Section mus Ἢ
have been written before the death of Judas, 161 B.c., possibly
before his purification of the temple.
Sect. IV] Introduction 181
As the fourth period began about 200 B.c., the author of 83-90,
writing in the lifetime of Judas Maccabeus, must have expected
its close between 140 and 130 B.c.; for, on the analogy of the
third period, each shepherd would rule between five and six
years. This expectation in connexion with Judas Maccabeus
- was not unnatural, as his eldest brother, Simon, did not die till
188 8. σ. ,
ΟΦ. The Problem and its Solution. This Section forms in
short compass a philosophy of religion from the Jewish standpoint.
It is divided into two visions, the former of which deals with the
_ first world-judgement of the deluge, and the latter with the entire
_ history of the world till the final judgement. The writer does not
attempt to account for the sin that showed itself in the first
_|generation. In his view, it was not the sin of man, but the sin
of the angels who fell (in the days of Jared), that corrupted the
earth, 84* 86-87, and brought upon it the first world-judgement.
In the second vision the interest centres mainly on the calamities
_ that befall Israel from the exile onwards. Why has Israel become
ἃ byword among the nations, and the servant of one gentile power
after another? Is there no recompense for the righteous nation
and the righteous individual? That Israel, indeed, has sinned
grievously and deserves to be punished, the author amply acknow-
ledges, but not a punishment so immeasurably transcending its
guilt. But these undue severities have not come upon Israel from
God’s hand: they are the doing of the seventy shepherds into whose
care God committed Israel, 89°°. These shepherds or angels have
proved faithless to their trust, and treacherously destroyed those
“whom God willed not to destroy; but they have not therein done
80 with impunity. An account has been taken of all their deeds
and of all whom they have wickedly destroyed, 89°!~%, and for all
their victims there is laid up a recompense of reward, 9083, More-
over, when the outlook is darkest, and the oppression at its worst,
a righteous league will be established in Israel, 90°; and in it there
will be a family from which will come forth the deliverer of Israel,
ie. Judas Maccabeus, 905. 16. The Syrians and other enemies of
Tsrael will put forth every effort to destroy him, but in vain; for
ἃ great sword will be given to him wherewith to destroy his
enemies, 9019, Then all the hostile Gentiles will assemble for their
final struggle against Israel, still led by Judas Maccabeus, 9015, 16;
but this, their crowning act of wickedness, will also be the final act
in their history and serve as the signal for their immediate judge-
182 The Book of Enoch [Sect. IV
ment. God will appear in person, and the earth open its mouth
and swallow them up, 9018, The wicked shepherds will then be
judged and the fallen watchers, and cast into an abyss of fire,
9070-25, ‘With the condemnation of the Apostates to Gehenna the
great assize will close, 902°, Then his New Jerusalem will be set
up by God Himself, 902% 29; and the surviving Gentiles will be
converted and serve Israel, 90°°; and all the Jews dispersed abroad
will be gathered together, and all the righteous dead will be raised
to take part in the kingdom, 9038, Then the Messiah will appear
amongst them, 9087; and all the righteous will be gloriously trans-
formed after his likeness, 9058. and God will rejoice over them.
87-90 were written by a Chasid in support of the Maccabean
movement.
LXXXITI—LXXXIV. First Dream-Vision on the Deluge.
LXXXIII. 1. And now, my son Methuselah, I will show thee
all my visions which I have seen, recounting them before thee.
2. Two visions I saw before I took a wife, and the one was quite
unlike the other: the first when I was learning to write: the
second before I took thy mother, (when) I saw a terrible vision.
And regarding them I prayed tothe Lord. 8.1 had laid me down
in the house of my grandfather Mahalalel, (when) I saw in a vision’
how the heaven collapsed and was borne off and fell to the earth,
4. And when it fell to the earth I saw how the earth was
swallowed up in a great abyss, and mountains were suspended on.
mountains, and hills sank down on hills, and high trees we
rent from their stems, and hurled down and sunk in the abyss.
5. And thereupon a word fell into my mouth, and I lifted up
LXXXIII. 1. My visions (a-i). admitted to higher privileges than in”
ἐ, β΄" visions’. 2. Before 1 took mere visions, Yet if 83-90 came
a wife, i.e. before I was sixty-five; cf. from the same hand as the other
Gen. 571, The name of this wife was Sections, the converse should have beer
Edna, 85°; cf. Book of Jubilees 41°, the case on ascetic grounds, and Enoch”
where these dream-visions are referred should have had his bodily translation Ἢ
to. We should observe that 83-90 are to heaven and his intercourse with the
only dreams or dream-visions; whereas angels during his unmarried years, and
in the other Sections of the book Enoch his dream-visions after he had taken
has open intercourse with the angels, a wife. 8. Mahalalel. In text
and is translated bodily and therein it is Malal’él, 5. Lifted up (m
188
(my voice) to cry aloud, and said: ‘The earth is destroyed.’
6. And my grandfather Mahalalel waked me as [ lay near him,
‘and said unto me: ‘ Why dost thou cry so, my son, and why dost
thou make such lamentation ?’ 7. And I recounted to him
the whole vision which I had seen, and he said unto me:
‘A terrible thing hast thou seen, my son, and of grave moment
is thy dream-vision as to the secrets of all the sin of the earth:
‘it must sink into the abyss and be destroyed with a great destruc-
‘tion. 8. And now, my son, arise and make petition to the
Lord of glory, since thou art a believer, that a remnant may
remain on the earth, and that He may not destroy the whole
earth. 9. My son, from heaven all this will come upon
Ἐπ earth, and upon the earth there will be great destruction.’
10. After that I arose and prayed and implored and besought,
and wrote down my prayer for the generations of the world, and
I will show everything to thee, my son Methuselah. 11. And
when I had gone forth below and seen the heaven, and the sun
rising in the east, and the moon setting in the west, and a few
stars, and the whole earth, and everything as + He had knownf it in
the beginning, then I blessed the Lord of judgement and extolled
Him because He had made the sun to go forth from the windows
of the east, fand he ascended and rose on the face of the heaven,
and set out and kept traversing the path shown unto him.
"Sect. TV] Chapter LXXXIII. 1—11
’a’markf for ’a’emara, and translate
‘as I had known it’. Otherwise it ig
| voice) (mqu, B-n). g ‘arose’; t,n
‘began’. 7. Secrets of all the
sin (tu, B, save that tu Ὁ read kale
for kuélli). gm ‘sin ofall the sin’; q
‘sin of all’. Perhaps q is right. gm
could be explained as a dittograph of ¢
and tu, 8 as an emendation of gm.
8. Lord of glory. Cf. 25% 27% 5 364
408 632 755. And that He may not
... earth (t, 8). > a-t through hmt.(?).
10, The prayer may be that given in
842°, And besought (a-q). >4q, 8B.
My prayer (mt, 8). g‘I prayed and’.
> que 11, The whole earth
(gmq, edfiloy τα ,b). > t, abehkna.
As +tHe had known} it. Read
possible that ἐνόησεν stood before the
Ethiopic translator—a corruption of
ἐποίησεν (Flemming), or that the Greek
translator confused S23 and "271. In
the last case render ‘as He had
established’. Lord of judgement.
Here only. Windows. This term is
never used in 1-36 nor in 72-82 of the
sun. Portal is the word invariably
used in connexion with the sun. For
the word ‘windows’ see 72° (note).
+And he ascended. This cannot be
right. What we require is ‘so that
he ascended’, and so all translators,
184
they should speak therewith :
2. * Blessed be Thou, O Lord, King,
Great and mighty in Thy greatness,
Lord of the whole creation of the heaven,
King of kings and God of the whole world.
And Thy power and kingship and greatness abide for ever |
and ever,
And throughout all generations Thy dominion :
And all the heavens are Thy throne for ever,
And the whole earth Thy footstool for ever and ever.
3. For Thou hast made and Thou rulest all things,
And nothing is too hard for Thee, ;
Wisdom departs not from the place of Thy chee.
Nor turns away from Thy presence.
myself included, wrongly rendered the
words. Hence I assume here a wrong
punctuation of the Hebrew on the part
of the Greek translator. Text = καὶ
ἀνέβη καὶ ἀνέτειλε = ny bys, which
should have been read as ny ney.
Then we should have ‘so that he
ascended and rose’, &c.
LXXXIV. 1. Euoch’s Prayer for
his Posterity. The Holy and Great
One: see 1? note. Tongue of flesh:
see 142. Children of the flesh of
men (gmt, abcfhiknx). u,delopy τὰ 1b
‘children of men’; gq ‘children of men of
flesh’. 2. Cf.9484% Lord of the
whole creation of the heaven. Here
only; cf. 827, also 584 (note). King
of kings. Also in 94. God of the
wholeworld. Here only; see noteon 1,
All the heavens are Thy throne, &c.
From 15. 661, 8. Nothing is too
The Book of Enoch
LXXXIV. 1. And I lifted up my hands in righteousness and —
blessed the Holy and Great One, and spake with the breath of ©
my mouth, and with the tongue of flesh, which God has made for —
the children of the flesh of men, that they should speak there-
with, and He gave them breath and a tongue and a mouth that
[Sect. IV
hard for Thee (= ἀδυνατήσει παρὰ σοὶ
οὐδέν). This clause is drawn from Jer. —
8217, 37 995 55 snp nba: xd, Here
the LXX render οὐ μὴ ἀποκρυβῇ ἀπὸ
σοῦ οὐδέν. Cf. Gen. 1814, After this
clause the text adds a dittograph =
καὶ οὐδεμία or earlier καὶ οὐδέν.
Departs ποῦ (g). Other MSS. ‘departs
not from Thee’. From the place of
Thy throne, nor turns away. The
text = ‘nor turris away (gqm corrupt
here) from her life (.> qu), (+ from
mq) Thy throne and’. By the simple
ig ee of the verb ‘nor turns
away’ the parallélism of the text is
restored. Further ’émmanbarti (=
‘from her life’) has been emended into —
*emmenbiardta (= ‘from the place’).
Thus the phrase ‘from the place of
Thy throne’ = ἀπὸ τοῦ τόπου τοῦ θρόνου
σοῦ = 55 pid) Ps. 8910, ΤῸ re-
“Sect.Iv] Chapters LXXXIV. 1—LXXXV. 2
185
And Thou knowest and seest and hearest everything,
And there is nothing hidden from Thee [for Thou seest
everything |.
4. And now the angels of Thy heavens are guilty of trespass,
And upon the flesh of men abideth Thy wrath until the
great day of judgement.
5. And now, O God and Lord and Great King,
I implore and beseech Thee to fulfil my prayer,
To leave me a posterity on earth. '
And not to destroy all the flesh of man,
And make the earth without inhabitant,
So that there should be an eternal destruction.
6. And now, my Lord, destroy from the earth the flesh which
has aroused Thy wrath,
But the flesh of righteousness and uprightness establish as
a plant of the eternal seed,
And hide not Thy face from the prayer of Thy servant,
O Lord.’
LXXXV—XC. The Second Dream-Vision of Enoch: the History
of the World to the Founding of the Messianic Kingdom.
LXXXV. 1. And after this I saw another dream, and I will
show the whole dream to thee, my. son.
turn to the word ’émmanbarta, which
I have emended as above, we should
observe that it does not admit of any
reasonable rendering in this passage.
The word means ‘life’, ‘ food’, ‘ con-
dition’. None of these meanings suit
the passage. With the above passage
we might compare Wisdom 94 ‘ Wisdom
that sitteth by Thee on Thy throne’.
Wisdom is represented in both these
passages as the assessor or πάρεδρος of
God. The idea is to be traced to Prov.
880 in the LXX version ἤμην παρ᾽
αὐτῷ : cf. Sir, 11 μετ᾽ αὐτοῦ ἐστιν
εἰς τὸν αἰῶνα. [For Thou seest
everything]. A dittograph from the
. Deluge.
2. And Enoch lifted
preceding line. 4. Upon the
flesh of men: cf. vv. 1, 5, Job 121°.
Great day of judgement. Most
MSS. read ‘day of the great judge-
ment’. See my text, which follows in
part g and in part q; see 45? (note).
This phrase can refer here only to the
In 19! it refers to the final
judgement, and so always in 91-104;
ef. 94° 9810 9915 1045. 5. Great
King. Also in 9113, 6. A plant
of the eternal seed: see 1016 (note’).
This idea was a very favourite one ; cf.
625 983. 5, 10,
LXXXV—XC. The second Dream-
vision. In this second vision the
186 The Book of Enoch (Sect. IV.
up (his voice) and spake to his son Methuselah: ‘To thee, my
son, will I speak: hear my words—incline thine ear to the dream-
vision of thy father. 3. Before I took thy mother Edna, I saw
in a vision on my bed, and behold a bull came forth from the
“earth, and that bull was white; and after it came forth a heifer,
and along with this (latter) came forth two bulls, one of them
. black and the other red." 4. And that black bull gored the red
one and pursued him over the earth, and thereupon I could no
longer see that red bull. 5. But that black bull grew and
that heifer went with him, and I saw that many oxen proceeded
from him which resembled and followed him. 6, And that
cow, that first one, went from the presence of that first bull in
(also 47 71). On my bed (q, 8). gmt
‘of my bed’. wu corrupt. Bull.
writer gives a complete history of the
world from Adam down to the final
judgement and the establishment of
the Messianic kingdom. After the
example of Ezekiel men are symbolized
by animals. The leaders of the chosen
race are represented by domestic
animals, the patriarchs by bulls, and
the faithful of later times by sheep
(ef. Ezek. 345 ® 889%), This difference
may be intended to mark the later de-
clension of Israel in faith and righteous-
ness. The Gentiles are symbolized by
wild beasts and birds of prey (cf. Ezek.
3917, where the enemies of Israel are
symbolized by the birds of the air and the
beasts of the field) ; the fallen watchers
by stars ; unfallen angels by men. At
times the author is obliged to abandon
his symbolism, and he is not always
consistent in his use of it, as the same
symbol varies in meaning. Even the
divine name is adapted to the prevail-
ing symbolism. In the main the
narrative is based on the O.T., but at
times mythical elements from later
Jewish exegesis are incorporated.
LXXXV. 2. Cf. Prov. 5}. 3.
Edna: cf. 83%. I saw in a vision
on my bed. Cf. Dan. 4190 1 saw
in a vision of my head upon my bed’
The Ethiopic word is lahm. This
word has various meanings in the
following chapters. In the sing. it τε
bull or heifer; in the plur. it = bulls,
or cattle, or cows. The context must
determine the sense. The author uses
also the unequivocal word sér, which
always meansa bull. Τὰ νὰ = vitulus
or vitula in these chapters. Eve is so_
designated in this verse, i.e. a heifer,
to denote her as a virgin. In verse 6 ©
she is called ‘a cow’, White is the
colour that symbolizes righteousness —
throughout this vision; cf. 858 872, &e.
Cf. Is, 118 Ps, 517 Rev. 73, Two
bulls (g, »). Other MSS. ‘other
young bulls’. Cain is black, as this”
colour symbolizes his sin: Abel is red
—the colour emblematic of his martyr-_
dom. 4, Bull. SolIrender (ἃ τᾶς
when it = vitulus, as in vv. 4, 5, 6.
5. That heifer. The same word is
used of Eve in verse 8. This heifer is.
Cain’s wife, and according to the Book —
of Jubilees 43» 9 his sister, by name
Avan. Oxen. This isthe rendering
of the plural of lahm, and includes
bulls and cows. #Him*(q, 8). gmt
‘them’. 6. Eve seeks Abel,
Sect. Iv] Chapters LXXXV. 83—LXXXVI, 3 187
order to seek that red one, but found him not, and lamented with
a great lamentation over him and soughthim. 7. And I looked
till that first bull came to her and quieted her, and from that
time onward she cried no more. 8. And after that she bore
another white pall, and after him she bore many bulls and
black cows.
9. And I saw in my ‘ies that white bull likewise grow and
become a great white bull, and from him proceeded many white
bulls, and they resembled him. 10. And they began to beget
many white bulls, which resembled them, one following the other,
(even) many.
The Fall of the Angels and the Demoratization of Mankind.
LXXXVI. 1. And again I saw with mine eyes as I slept, and
I saw the heaven above, and behold a star fell from heaven, —
and it arose and eat and pastured amongst those oxen. 2. And
after that I saw the large and the black oxen, and behold they all
changed their stalls and pastures and their cattle, and began to
live with each other. 3. And again I saw in the vision, and
looked towards the heaven, and behold I saw many stars descend
Shim, Ber. 44 (see Weber, Jiid. Theol.
253) Azazel and Shemjaza descended to-
gether, but only the former was guilty
of sin with the daughters of men.
Over him (dibéhf q). g ‘with re-
gard to him’ (Βα δ}; mt, B ‘ there-
upon’ (sdbéha). According to Jub. 47
Adam and Eve mourned for Abel
twenty-eight years’, In ‘mourning’ 2. And after that (8). mq ‘and
there is here as in our text a play these’; ¢‘ and in the midst’; την ‘and’.
on the word Abel, though the former >g. To live with each other. ἢ
Bil bas and the latter ban. 8. reads jahajéwi = ‘to live one to an-
Another white bull (mt, 8). gqu
‘a pair of white oxen’, i.e. Seth and
a sister to be his wife. On the latter
see Jub. 4812. Black cows. The
adjective ‘black’ belongs probably to
the ‘ bulls’ also. 9. Bull. Ren-
dering of sér; see verse 3. This bull
is Seth. The descendants of Seth are
likewise righteous like their progenitor.
Many (gmqt). > B.
_ LXXXVI. 1. A star, i.e. Azazel.
Cf, 881 104 44“. =According to Jalkut
other’; a-g, B ja‘awajewt, ‘to lament
one to (‘with’ 8) another’. The
latter reading is not satisfactory. The
black bulls did not leave their pastures,
&c. simply to engage in lamentation.
The time for lamentation does not
arrive till verse 6. Thus ja‘awajéwtt
may be an emendation of g jahajéwt.
But the construction that follows ‘ one
to another’ (a) seems impossible. If
we read ‘ to live’ we must adopt the β
text. in what follows, i.e. ‘ with each
188 The Book of Enoch [Sect. IV
and cast themselves down from heaven to that first star, and
they became bulls amongst those cattle and pastured with them —
[amongst them]. 4. And I looked at them and saw, and
behold they all let out their privy members, like horses, and began ;
to cover the cows of the oxen, and they all became pregnant and —
bare elephants, camels, and asses. 5. And all the oxen feared
them and were affrighted at them, and began to bite with their |
teeth and to devour, and to gore with their horns. 6. And
they began moreover to devour those oxen; and behold all the
children of the earth began to tremble and quake before them and —
to flee from them.
The Advent of the Seven Archangels.
LXXXVII. 1. And again I saw how they began to gore each ©
other and to devour each other, and the earth began to cry aloud. |
2. And I raised mine eyes again to heaven, and I saw in the.
vision, and behold there came forth from heaven beings who
were like white men: and four went forth from that place and
three with them. 8. And those three that had last come forth |
grasped me by my hand and took me up, away from the genera- !
tions of the earth, and raised me up to a lofty place, and showed
me a tower raised high above the earth, and all the hills were
other ’. 8. Fall of the rest of the animals, the unfallen angels are natu-
angels. Became bulls amongst
those cattle and pastured with
them (a). 8‘were amongst those
cattle and bulls, pasturing with them’.
4, Elephants, camels, and asses.
Symbolizing the three kinds of giants ;
see 7? (note). 6. The children of
the earth. The writer here forgets his
réle, and uses non-symbolical language.
From them (gm). > other MSS.
LXXXVII. 1. The conflict of the
bulls and giants. 2. And I saw
in the vision. > qu. Beings who
were like white men, i.e. unfallen
angels. As men are represented by
rally represented by men. White:
ef. 855. Four (a), 8 ‘one’. Four
. and three with them. On
these seven archangels see 815 90%; 22
20. The three are found again in ~
90%, With them (m). a-m, β ‘ with
him’. 3, 4. If we are to regard
this high tower as Paradise, and it
seeins we must, as according to e
universal tradition of later times
Enoch was translated thither, we have
in 83-90 a conception of its locality
and inhabitants differing from any that
has preceded ; see 608 (note). 8...
All the hills were lower (¢, 8), a-¢
Sect. IV] Chapters DXXXVI. 4—IXXXVITI. 3 189
lower. 4. And one said unto me: “ Remain here till thou
seest everything that befalls those elephants, camels, and asses,
and the stars and the oxen, and all of them.”
“Ἂς
The Punishment of the Fallen Angels by the Archangels.
LXXXVIII. 1. And I saw one of those four who had come
forth first, and he seized that first star which had fallen from the
‘heaven, and bound it hand and foot and cast it into an abyss :
now that abyss was narrow and deep, and horrible and dark.
2. And one of them drew a sword, and gave it to those elephants
and camels and asses: then they began to smite each other, and
the whole earth quaked because of them. 3. And as I was
beholding in the vision, lo, one of those four who had come forth
stoned (them) from heaven, and gathered and took all the great
‘stars whose privy members were like those of horses, and bound
them all hand and foot, and cast them in an abyss of the
‘it was built all the hills’ (sic). 4.
One said (a-q, cefhik). 4, B-cefhik
‘they said’, Oxen and all of them
(a-w). u, B ‘and all the oxen’.
LXXXVITI—LXXXIX. 1. There
ats or close connexion between this
Section and chapter 10'?, Thus 881,
which treats of Azazel, refers to 104-8,
$8? (of Gabriel) refers to 109-10. 883
(of Michael) refers to 101-12, and 89!
(of Uriel) refers to 10'-°. Thus the
text here clearly presupposes chapter
10, but not quite in its present form,
as Lawlor, Journal Philol., 1897, pp.
187-189 supposes. For only one
leader is here referred to, i.e. Azazel
86! 881, whereas in 10" a second
leader is associated with Shemjaza.
1, It is Raphael who here casts Azazel
‘into the desert named Beth Chaduda.
See 10°. _ 2. Gabriel deals here
with the giant offspring of the angels
and the women. Cf. 10%10, And
camels (7, 8), > a-t. 3. Michael
deals with the fallen angels. There is
no mention here of any leader such as
Shemjaza, whom we find specially
named in 10%. Cf. 10/2. Who
had come forth stoned (them) from
heaven, The text seems corrupt.
Either emend wagara ( = ‘stoned’)
into warada (= ‘ descended’) and read
‘who had come forth descended from
heaven’, or transpose ‘from heaven’
before ‘stoned’; then we have ‘ who
had come forth from heaven (cf. 87?)
stoned’, I should add here that after
wagara n adds saifa = ‘sword’. The
phrase would then be rendered ‘ hurled
a sword’, As regards the number of
the verbs ‘ gathered’ and ‘took’ the
MSS. vary. & reads the singular in
each case, supported in the former by
tu and in the latter by mt.
190 "the Book of Enoch (Sect. IV
LXXXIX. 1-9. The Deluge and the Deliverance of Noah.
LXXXIX. 1. And one of those four went to that white bull
and instructed him in a secret, without his being terrified: he
was born a bull and became a man, and built for himself a great
vessel and dwelt thereon ; and three bulls dwelt with him in that
vessel and they were covered in, 2. And again I raised mine
eyes towards heaven and saw a lofty roof, with seven water
torrents thereon, and those torrents flowed with much water into
an enclosure, 3. And I saw again, and behold fountains were
opened on the surface of that great enclosure, and that water
began to swell and rise upon the surface, and I saw that enclosure
till all its surface was covered with water, 4, And the water,
the darkness, and mist increased upon it; and as I looked at the
height of that water, that water had risen above the height of
that enclosure, and was streaming over that enclosure, and it
stood upon the earth. 5. And all the cattle of that enclosure
were gathered together until I saw how they sank and were
swallowed up and perished in that water. 6. But that vess
floated on the water, while all the oxen and elephants and cam
and asses sank to the bottom with all the animals, so that I could
no longer see them, and they were not able to escape, (but)
perished and sank into the depths. 7. And again I saw in
the vision till those water torrents were ‘removed from that
high roof, and the chasms of the earth were levelled up and
LXXXIX. 1-9, The Deluge and (note). 3, 4. The Deluge.
the Deliverance of Noah. 1, Cf Saw ?° (= ré'ikwé u). g ὅτ᾽ δ]δ, g
101-8, where Uriel visits Noah for the τ᾽ ὅ]ὸ, t, B’ijar’ajd = ‘ caused it not to be
same end, To that white bull (m). seen’, 6. With all the anim
a~m, β΄ those white bulls’. Without i.e, the real animals. 7.
his being terrified (gqu). mt, 8 chasmsof the earth, ὅθ. The writet
‘terrified as he was’, In order to conceived the flood as having bee ;
build the Ark, Noah is represented caused by a cleaving of the depths οἱ
as becoming a man, ‘Three bulls. the earth—cf, Gen. 74—and the stay-
Noah’s three sons. Coveredin:cf. ing of the floodas having been due tc
Gen. 776 1 En, 67%. 2. As men ἃ closing or levelling up of these clefts
are symbolized by animals, their place or chasms. Cf, Jub, 639 ‘The mouths
of Labitation is naturally called a pen, — the depths of the abyss... were closed
fold, or enclosure, Seven: οἵ. 774 and Prayer of Manasses 3 ὁ κλείσας τὴ
Sect, IV] Chapter LXX XIX. 1-18 191
other abysses were opened. 8. Then the water began to run
down into these, till the earth became visible; but that vessel
settled on the earth, and the darkness retired and light appeared.
9, But that white bull which had become a man came out of
‘that vessel, and the three bulls with him, and one of those three
was white like that bull, and one of them was red as blood, and
one black: and that white bull departed from them.
| LXXXIX. 10-27. From the Death of Noah to the Exodus.
10, And they began to bring forth beasts of the field and
birds, so that there arose different genera: lions, tigers, wolves,
‘dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures,
kites, eagles, and ravens; and among them was born a white
bull. 11. And they began to bite one another; but that
white bull which was born amongst them begat a wild ass and
ἃ white bull with it, and the wild asses multiplied. 19. But
that bull which was born from him begat a black wild boar and -
ἃ white sheep ; and the former begat many boars, but that sheep
‘begat twelve sheep. 18. And when those twelve sheep had
grown, they gaye up one of them to the asses, and those asses
ἄβυσσον. 9. Noahand his three sons.
And one black (8). >a. That
white bull departed from them,
ive. Noah died. 10, The neces-
‘sities of his subject oblige the author to
mar the naturalness of his symbolism.
His cattle produce all manner of four-
footed beasts and birds of prey. Nearly
wll these appear later as the enemies
of Israel; cf. Ezek. 3917. Different
genera, Here ’ahzab means races
not merely of man but of all kinds of
animals, Flemming has rightly pointed
out that hebr here should be written
hebr, and not hebr as Dillmann takes it.
*émkuélld hébr = διάφορα as in Deut,
22%. <A white bull, i.e. Abraham.
11, The wild ass is Ishmael, the pro-
genitor of the Arabs or Midianites,
who in vy. 13, 16 are called the ‘ wild
asses’, which is on the whole an apt
designation; cf. Gen, 1613, The ‘ white
bull’ is Isaac. The wild asses (a,
abdikinox ya). cefh‘the wildass’, 12.
A black wild boar, i.e. Esau. Later
Jewish hatred thus expresses itself in
associating Edom with the name of the
animal it detested most; cf. vv. 42, 43,
49, 66. In ver. 72 it is used of the Sa-
maritans. A white sheep,i.e. Jacob.
Israel is specially in the symbolic
language of the O.T. the sheep of God’s
pasture, Pss. 741 7915 1008 Jer. 231, and
hence there is a peculiar fitness in repre-
senting the individual who first bore the
name as a white sheep. The idea of
declension in faith (see p. 186) can
hardly attach to this instance of its
use, 13. One of them, i.e. J oseph.
The asses, the Midianites; cf. vv. 11,
192 The Book of Enoch [Sect. IV
again gave up that sheep to the wolves, and that sheep grew up
among the wolves. 14, And the Lord brought the eleven
sheep to live with it and to pasture with it among the wolves:
and they multiplied and became many flocks of sheep. 15. And
the wolvés began to fear them, and they oppressed them until
they destroyed their little ones, and they cast their young into
a river of much water: but those sheep began to cry aloud on
account of their little ones, and to complain unto their Lord.
16. And a sheep which had been saved from the wolves fled and
escaped to the wild asses; and I saw the sheep how they
lamented and cried, and besought their Lord with all their
might, till that Lord of the sheep descended at the voice of the
sheep from a lofty abode, and came to them and pastured them.
17. And He called that sheep which had escaped the wolves, and
spake with it concerning the wolves that it should admonish them
not to touch the sheep. 18. And the sheep went to the
wolves according to the word of the Lord, and another sheep
met it and went with it, and the two went and entered together
into the assembly of those wolves, and spake with them and
admonished them not to touch the sheep from henceforth.
19. And thereupon I saw the wolves, and how they oppressed.
the sheep exceedingly with all their power; and the sheep cried:
aloud. 20. And the Lord came to the sheep and they began
to smite those wolves: and the wolves began to make lamenta-
tion; but the sheep became quiet and forthwith ceased to ery
out, 21. And I saw the sheep till they departed from
amongst the wolves; but the eyes of the wolves were blinded,
and those wolves departed in pursuit of the sheep with all their
power. 22. And the Lord of the sheep went with them, as
their leader, and all His sheep followed Him : and His face was.
16. The wolves, i.e. the Egyptians— and occurs about twenty-eight times.
henceforth their standing designation 18. Anothersheep,i.e. Aaron. Met
in this vision. 16. Asheep which it (a-t). ἐ, B-d ‘met that sheep”
had been saved, i.e.Moses. Lord Went and (gmq). > tu, B. 4
ofthe sheep. This title isthe usual The plagues of Egypt. They began
one in this and the following chapters, (a-m). m, B ‘He began’. 21-2 ΕἾ
193
dazzling and glorious and terrible to behold. 23. But the
wolves began to pursue those sheep till they reached a sea of
water. 24. And that sea was divided, and the water stood on
this side and on that before their face, and their Lord led them
and placed Himself between them and the wolves. 25. And
as those wolves did not yet see the sheep, they proceeded into
“the midst of that sea, and the wolves followed the sheep, and
_ [those wolves] ran after them into that sea. 26. And when
they saw the Lord of the sheep, they turned to flee before His
face, but that sea gathered itself together, and became as it had
‘been created, and the water swelled and rose till it covered those
wolves. 37. And I saw till all the wolves who pursued those
ig perished and were drowned.
Sect. IV] Chapter DXXXTX. 14-31
UXXXIX, 28-40. Israel in the Desert, the Giving of the Law,
the Entrance into Palestine.
28. But the sheep escaped from that water and went forth into
a wilderness, where there was no water and no grass; and they
began to open their eyes and to see ; and 1 saw the Lord of the
sheep pasturing them and giving them water and grass, and that
sheep going and leading them. 29. And that sheep ascended
) the summit of that lofty rock, and the Lord of the sheep sent
; to them. 30. And after that.I saw the Lord of the sheep
who stood befpre them, and His appearance was great and ter-
rible and majestic, and all those sheep saw Him and were afraid
before His face. 81. And they all feared and trembled
use of Him, and they cried to that sheep with them [which
26,35, And to see (mtu, 8). gq‘ and
16 Exodus from Egypt. 22. Glo-
ous and terrible to behold (gmt). qu
terrible to behold’, B-a ‘ His appear-
was terrible and glorious’. 24.
ed them (w). Other MSS. ‘leading
>, In the latter MSS. we must
ise the following ‘and’. 28.
to open their eyes, i.e. to
over their spiritual vision and return
God; ef. 8932; 88, 41, 44, 54 906, 9, 10,
1370
they saw’. 29. Moses’ ascent of
Sinai and return to Israel at God’s
command, Exod. 19. 80. Great
and (a). > B-v. 81. That sheep
with them, i.e. Aaron. With
them (gmq). t, B ‘with him’.
[Which was amongst them] (gw).
Bracketed as a dittograph. mgt, B ‘ to
the other sheep which was among
194 The Book of Enoch [Sect, Iv
was amongst them]: “ We are not able to stand before our Lord
or to behold Him.” 82. And that sheep which led them again
ascended to the summit of that rock, but the sheep began to be
_ blinded and to wander from the way which he had showed them,
but that sheep wot not thereof. 33. And the Lord of the
sheep was wrathful exceedingly against them, and that sheep
discovered it, and went down from the summit of the rock, and
came to the sheep, and found the greatest part of them blinded
and fallen away. 84, And when they saw it they feared and
trembled at its presence, and desired to return to their folds,
35, And that sheep took other sheep with it, and came to those
sheep which had fallen away, and began to slay them; and the
sheep feared its presence, and thus that sheep brought back
those sheep that had fallen away, and they returned to thei
folds. 86. And I saw in this vision till that sheep became
man and built a house for the Lord of the sheep, and placed al}
the sheep in that house. 37. And I saw till this sheep whic
had met that sheep which led them fell asleep: and I saw ti
all the great sheep perished and little ones arose in their pla ι
and they came to a pasture, and approached a stream of wai or
38. Then that sheep, their leader which had become a ma
withdrew from them and fell asleep, and all the sheep sought
it and cried over it with a great crying. 39. And I saw til
they left off crying for that sheep and crossed that stream ὁ
water, and there arose the two sheep as leaders in thé place of thos
which had Jed them and fallen asleep (lit. “ had fallen asleep an
(‘ with’ q) them’. 32. Cf. Exod.
2412819 39. Again ascended or ‘ re-
turned and ascended’, 33. Fallen
away.+‘from His path’ B, 84.
It, i.e. Moses. Return to their
folds, i.e. to abandon their errors.
35. Cf. Exod. 3276-29, And®°. + ‘after
that’ ¢, B. 36. In this vision
(a-u), 8 ‘there a vision’, That
sheep, i.e. Moses becomes a man to
build the tabernacle; cf. vv. 1, 9.
Placed all the sheep in that house,
i.e. made the tabernacle the centre
their worship. 37. Death of Aar
and of all the generation that hi
gone out of Egypt. That she
(4,8). So g, but corrupt. mu def
tive. >q. Led them (a). β ‘led
sheep’. Pasture. The land to t
east of Jordan. A stream. T
Jordan. 38. Death of Moses;
cf. Deut. 34. 39. Two sheep as
leaders. Joshuaand Caleb. For ‘ the
two’ the text reads ku&llémtt (= fall”
Sect. IV]
led them ”’).
Chapter LXX XIX, 82-42
195
40. And I saw till the sheep came to a goodly
place, and a pleasant and glorious land, and I saw till those
sheep were satisfied ; and that house stood amongst them in the
pleasant land.
LXXXIX. 41-50. From the Time of the Judges till the tlie
of the Temple.
41. And sometimes their eyes were opened, and sometimes
blinded, till another sheep arose and led them and brought them
all back, and their eyes were opened.
42. And the dogs and the
foxes and the wild boars began
to devour those sheep till the
‘Lord of the sheep raised up
{another sheep] a ram from
which I have emended into kél’éhéma
= ‘the two’. 40. Palestine ; cf.
261. Observe that the epithet ‘glorious’
‘is used in the same connexion by Dan.
1116, 41, 41-50. History of the
‘times from the Judges to the building of
‘the Temple. Of vv. 42-49 there is
preserved a valuable fragment of the
(reek version. This was published by
Mai from a Vatican MS. in the Patrum
Nova Bibliotheca, t. ii. I have given
this fragment for purposes of com-
‘parison with the English version of
the Ethiopic. Amongst other things
the reader can observe how frequently
the Greek article is translated by the
Ethiopic demonstrative. Furthermore,
the ἑξῆς which occurs between two
yerses belonging immediately to each ©
other, i. 6, 46, 47, and the φησίν inserted
in ver. 47 prove that the collector of
these Greek excerpts had not the com-
plete Enoch before him, but drew them
from an author who had brought to-
0
Greek fragment from Vatican MS.,
published by Mai, Patrum Nova
Bibliotheca, t. ii, deciphered by Gilde-
meister in the ZDMG, 1855, pp. 621,
2.
Ἔκ τοῦ τοῦ "Evax βιβλίου
χρῆσις.
«ες
οἱ
42, Καὶ
κατεσθίειν τὰ πρόβατα καὶ οἱ ὕες
, +
κύνες ἤρξαντο
gether passages from Enoch and anno-
tated them. So Gildemeister, Zeit-
schrift 1). M.G., 1855, pp. 621 sqq.
41. Periods of religious advance and
declension : work of Samuel. 42.
The dogs and the foxes and the
wild boars. The ‘dogs’ are, accord-
ing to vy. 46, 47, the Philistines. The
‘foxes’ are taken by Dillmann to be
the Amalekites, but this interpretation
will not suit ver. 55, where the foxes
are still notable foes of Israel clcse
on the time of the Exile, whereas the
Amalekites practically disappear from
history with the reign of David. We
shall most probably be right in taking
the ‘foxes’ to mean the Ammonites.
From the earliest times down to the
wars of the Maccabees the Ammonites
were always the unrelenting foes of
Israel. This is the view also of the
glosser on the Greek Fragment, vv. 42-
49. The ‘wild boars’ are the Edom-
ites ; cf. vv. 12, 48, 49,66. Till the
2
196
their midst, which led them.
48. And that ram began to
butt on either side those dogs,
foxes, and wild boars till he
had destroyed them fallf.
44, And that sheep whose
eyes were opened saw that
ram, which was amongst the
sheep, till it }forsook its glory}
and began to butt those sheep,
and trampled upon them, and
behaved itself unseemly. 4.
And the Lord of the sheep
sent the lamb to another lamb
and raised it to being a ram
and leader of the sheep instead
of that ram which had +for-
Lord of the sheep raised up. Sog, 1.
This reading is confirmed by the Greek
μέχρι οὗ ἤγειρεν 6 κύριος τῶν προβάτων
κριὸν ἕνας Other MSS. give ‘till
another sheep, the Lord of the sheep,
arose’. The words ‘another sheep’
are a gloss, and. we should render
‘raised up a ram from their midst’.
48. Destroyed them tall}. The Greek
text (ἀπώλεσεν πολλούς) is here de-
cidedly better. Saul by no means
destroyed them all. 44. That
sheep whose eyes were opened.
This phrase as applied to Samuel
here cannot be used in the sense of
spiritual awakening and return to God
which it has elsewhere in this vision ;
ef, ver. 28 (note). Here it must mean
the prophetic gift of insight as in 1%,
The Greek version certainly escapes
this difficulty by applying the phrase
in its usual sense to the sheep, and is
probably the true text. Till. The
MSS. = ὡς corrupt for ἕως, + For-
The Book
of Enoch
καὶ of ἀλώπεκες κατήσθιον αὐτά,
μέχρι οὗ ἤγειρεν ὁ κύριος τῶν
προβάτων κριὸν ἕνα ἐκ τῶν
προβάτων. 48. Καὶ ὁ κριὸς
οὗτος ἤρξατο κερατίζειν καὶ ἐπι-
διώκειν ἐν τοῖς κέρασιν καὶ ἐνε-
A
τίνασσεν εἰς τοὺς ἀλώπεκας καὶ
per αὐτοὺς εἰς τοὺς ὕας καὶ
ἀπώλεσεν ὕας πολλοὺς καὶ μετ᾽
αὐτοὺς... τὸ τοὺς κύνας. 44,,
Καὶ τὰ πρόβατα ὧν οἱ ὀφθαλμοὶ
3 , > f ‘
nvotynoay ἐθεάσοντο τὸν κριὸν
οὗ
τὸν ἐν τοῖς προβάτοις, ἕως
ἀφῆκεν τὴν ὁδὸν αὐτοῦ καὶ ἤρ-
45.
Kat 6 κύριος τῶν προβάτων
ξατο πορεύεσθαι Τἀνοδίᾳ.
ἀπέστειλεν τὸν ἄρνα τοῦτον. ἐπὶ
sook its glory + = ἀφῆκεν τὴν δόξαν
αὐτοῦ. For δόξαν the Greek —
ὁδόν. If the suffix αὐτοῦ refers to the
subject of the verb, i.e. Saul, then
‘forsook his way’ can hardly be rights
Perhaps 13° (= ὁδὸν αὐτοῦ) is corrupt |
for mI in the earlier script, i.e. ‘ the
[Sect. TV ὦ
way of the Lord’, In 89° we have
the expression ‘the house of the Lord * "
τὸ ΠΣ. Hence here and in ver. 4
we should probably read ‘the way of
the Lord’ instead of ‘its glory’.
45,46. David anointed king. Obsery
that in ver. 45 the Greek used é
and not πρόβατον for Samuel and fo
David so long as the latter is not yet
king, where the Ethiopic employs the
more general term ‘sheep’. Observe
further that Solomon previous to nis
coronation, ver. 48, is called ‘a little
sheep’, i.e. a lamb. I have followec
the Greek, reading ‘the lamb’ t
where the Ethiopic has ‘the sheep
45. Thatram. All MSS. exceptd re
- Sect. IV]
saken its glory}. 46. And
it went to it and spake to it
alone, and raised it to being
a ram, and made it the prince
and leader of the sheep; but
during all these things those
dogs oppressed the sheep.
47. And the first ram pursued
that second ram, and that
‘second ram arose and fled
before it; and I saw till those
dogs pulled down the first ram.
48. And that second ram arose
and led the [little] sheep.
49. And those sheep grew and
multiplied ; but all the dogs,
and foxes, and wild boars
feared and fled before it, and
that ram butted and killed
the wild beasts, and those
‘that sheep’. d ‘that ram, sheep’ (sic).
Greek alone right. 46. During all
these things = ἐπὶ πάντων τούτων. But
the Greek has the dative = ‘in addition
to all these things’. 48. Led the
sheep. So Greek, Ethiopic MSS. give
‘led the little sheep’. But the word
‘little’ should be omitted, as it is
wanting in the Greek, and the expres-
sion ‘little sheep’ is pointless here,
«nd found but once before in ver, 37.
lt crept into the text from the next
line. The rest uf the verse, 48°, I have
transposed after ver. 49. Ver. 49
recounts the victories of David; ver. 48
his death and the accession of Solomon.
This passage is wanting in the Greek,
but this is so only because the frag-
ment ends with ver. 49, at the close of
which these words originally stood.
Chapter LX X XIX, 43-49
197
ἄρνα ἕτερον τοῦ στῆσαι αὐτὸν els
κριὸν ἐν ἀρχῇ τῶν προβάτων ἀντὶ
“ a Δ 3 , Ν egy
τοῦ κριοῦ τοῦ ἀφέντος τὴν ὁδὸν
αὐτοῦ. 46. Καὶ ἐπορεύθη πρὸς
ΔΝ 252 9. -& a
αὐτὸν καὶ ἐλάλησεν αὐτῷ σιγῇ
κατὰ μόνας καὶ ἤγειρεν αὐτὸν εἰς
κριὸν καὶ εἰς ἄρχοντα καὶ εἰς
« Ἕ lal , \ ς
ἡγούμενον τῶν προβάτων καὶ οἱ
κύνες ἐπὶ πᾶσι τούτοις ἔθλιβον
47, [Ἑξῆς δὲ
’ / x4 ς Ν ς
τούτοις γέγραπται ὅτι] 6 κριὸς ὁ
τὰ πρόβατα.
πρῶτος τὸν κριὸν τὸν δεύτερον
ἐπεδίωκεν καὶ ἔφυγεν ἀπὸ προσώ-
που αὐτοῦ" εἶτ᾽ ἐθεώρουν, [φησίν],
τὸν κριὸν τὸν πρῶτον ἕως οὗ
ἔπεσεν ἔμπροσθεν τῶν κυνῶν.
48, Καὶ ὁ κριὸς ὁ δεύτερος ἀναπη-
δήσας ἀφηγήσατο τῶν προβάτων.
49. Καὶ τὰ πρόβατα ηὐξήθησαν
καὶ ἐπληθύνθησαν" καὶ πάντες οἱ
Thus they form a natural transition
to the account of the temple. A
further and stronger reason for their
genuineness is the phrase ‘a little
sheep’ applied to Solomon, previous
to his becoming king. This phrase has
nothing derogatory in it, but can only
be a loose rendering of ἀμνός, ‘lamb,’
applied also to David previous to his
being appointed king, see ver. 45.
Evidently the Ethiopic translator did
not feel the technical use of the word,
as he has obliterated it altogether in
ver. 45. Thus, as the technical term is
not found in the Ethiopic in this con
nexion, an Ethiopic interpolator could
not have produced this manifest, though
imperfect, form of it. 48>. A little
sheep, i.e. lamb; see vv. 45, 46 (note).
49. This is a description of the reign
198 The Book of Enoch (Sect. IV |
wild beasts had no longer any κύνες καὶ of ἀλώπεκες ἔφυγον. ἀπ᾿ |
power among the sheep and αὐτοῦ καὶ ἐφοβοῦντο αὐτόν.
robbed them no more of aught. |
48>, And that ram begat many
sheep and fell asleep; and a
little sheep became ram in its
stead, and became prince and
leader of those sheep.
50. And that house became great and broad, and it was built
for those sheep : (and) a tower lofty and great was built on the
house for the Lord of the sheep, and that house was low, but the
tower was elevated and lofty, and the Lord of the sheep stood
on that tower and they offered a full table before Him.
LXXXIX. 51-67. The Two Kingdoms of Israel and Judah to the
Destruction of Jerusalem. ᾿
51, And again I saw those sheep that they again erred and
went many ways, and forsook that their house, and the Lord of
the sheep called some from amongst the sheep and sent them to
the sheep, but the sheep began to slay them. 52. And one of
them was saved and was not slain, and it sped away and cried
aloud over the sheep; and they sought to slay it, but the Lord
of the sheep saved it from the sheep, and brought it up to ie
of David. 50. That house. As _ yet it is after a fashion found in m,
Dillmann shows by a comparison of ilno ,a,b, for after ‘tower’ they a
vv. ὅθ, 66 sq., 72 5...) and the passage ‘lofty on that house and a tower’
in Test. Levi 104 6 γὰρ οἶκος, ὃν ἂν a dittograph of some sort. A
ἐκλέξεται κύριος, Ἱερουσαλὴμ κληθήσεται, table, i.e. offerings and sacrifices,
καθὼς περιέχει ἡ βίβλος Ἐνὼχ τοῦ δικαίον, 51-67. Gradual declension of Israel
this house is Jerusalem and the tower till the destruction of the Temple.
is the temple. It was built for 51, Forsook... their house. True
those sheep: (and) a tower lofty only of the Ten Tribes. That their
and great was built on the house house = τὸν οἶκον αὐτῶν. Here, as
(gint, ilno ya,h, save that mt, in insert ver. 53, the Ethiopic translator render
‘ that’ before ‘house’). 8-ilno,a,b‘it the art. by a demonstrative. Calle
was built for those sheep (and) a high some... and sent them, i.e. th
tower on the house’, g ‘it was built prophets. Slay. Cf. 1 Kings 184
for those sheep (and) a lofty tower δῶ. Escape and translation of ἘΠῚ h
was built’, I have added (and) and οἵ, 1 Kings 19 2 Kings 2"! 1 Enoch 93%
"Sect. IV] Chapter LXXXIX. 49-59 199
“and caused it to dwell there. 53. And many other sheep He
‘sent to those sheep to testify unto them and lament over them.
54, And after that I saw that when they forsook the house of
the Lord and His tower they fell away entirely, and their eyes
_were blinded ; and I saw the Lord of the sheep how He wrought
much slaughter amongst them in their herds until those sheep
invited that slaughter and betrayed His place. 55.. And He
_gave them over into the hands of the lions and tigers, and wolves
and hyenas, and into the hand of the foxes, and to all the wild
“beasts, and those wild beasts began to tear in pieces those sheep,
56. And I saw that He forsook that their house and their tower
and gave them all into the hand of the lions, to tear and devour
them, into the hand of all the wild beasts, 57, And I began
to ery aloud with all my power, and to appeal to the Lord of the
sheep, and to represent to Him in regard to the sheep that they
‘were devoured by all the wild beasts. 58. But He remained
‘unmoved, though He saw it, and rejoiced that they were
devoured and swallowed and robbed, and left them to be devoured
in the hand of all the beasts.
BPeora the sheep (ym). Other MSS.
*from the hands of the sheep’. 53,
δά. The fruitless activity of the pro-
phets, and the complete apostasy of the
πᾷ owing to their abandonment of
the Temple. 54. Forsook the
house... and His tower. Judah aud
δόμου. did not forsake Jerusalem and
the Temple, but apparently our author
treats the Twelve Tribes in their
solidarity. Of the Lord. + ‘of the
sheep’ 8. Invited that slaughter
and betrayed His place, i.e. called
in heathen nations to help them and
so betrayed Jerusalem. Thus Ahaz
hired Tiglath-pilezer, king of Assyria,
to help him against Rezin, king of
Syria, 2 Kings 16754 55. The
final fortunes of the two kingdoms
and the names of their oppressors.
Lions and tigers, i.e. the Assyrians
and Babylonians. In vv. 56,65 (2), where
59. And He called seventy
the lions alone are mentioned, the Baby-
lonians are meant. The ‘wolves’ are the
Egyptians; cf. ver. 13. The ‘hyenas’,
Martin suggests, are the Syrians, as
they are symbolized by the ‘ravens’ in
90% ὃν 12; they may be the Ethiopians.
56. This verse describes how God
gradually withdrew from the degraded
Theocracy and gave Israel defenceless
into the hands ofitsenemies. To...
devour. The propbets use the same
figure and phraseology in regard to the
destruction of Israel by the heathen ;
ef. Jer, 12° Is. 56° Ezek. 3458, Bar-
nabas 16° refers to this verse: λέγει
γὰρ ἡ γραφή" καὶ ἔσται ἐπ᾿ ἐσχάτων τῶν
ἡμερῶν καὶ παραδώσει κύριος τὰ πρόβατα
τῆς νομῆς καὶ τὴν μάνδραν καὶ τὸν πύργον
αὐτῶν εἰς καταφθοράν. 57. Lord
of the sheep. ging read ‘Lord of
the lions’, The wild beasts. > gy.
59. Seventy (8). a ‘seven’, The
200
shepherds, and cast those sheep to them that they might pasture
them, and He spake to the shepherds and their companions :
“ Let each individual of you pasture the sheep henceforward, and
seventy shepherds. This is the most
vexed question in Enoch. The earliest
interpreters took the first thirty-seven
shepherds to mean the native kings
of Israel and Judah. It was Ewald’s
merit to point out that this was a
conception impossible for a Jew, and
that the seventy shepherds must
represent so many heathen oppressors
of Israel. This interpretation has
undergone many forms, but all alike
have proved unsatisfactory; cf. Geb-
hardt’s ‘Die 70 Hirten des Buches
Henoch u. ihre Deutungen’ in Merx’s
Archiv f. Wissenschaftl. Erforschung,
1871, pp. 163-246. To Hoffmann,
Schriftbeweis, i. 422, is due the credit
of giving the only possible and _satis-
factory explanation. This explanation,
which has been accepted by Schiirer,
Drummond, Wieseler, Schodde, Thom-
son, and Deane, interprets the shep-
herds as angels and not as men; and
that his interpretation is the true one
there is no further room for doubt.
For (1) the seventy shepherds exist
contemporaneously, and are summoned
together before the Lord of the sheep
to receive their commission, 895°, This
could not be said of either native or
Gentile rulers. (2) The shepherds are
appointed to protect the sheep, 897,
and to allow only a limited portion of
them to be destroyed by the Gentiles.
This could not be said of heathen
rulers. (3) Jews and Gentiles and
their kings also are alike symbolized
by animals. Hence the shepherds
cannot symbolize men. If not men,
they are angels. (4) In the earlier
history God was the true shepherd
of Israel, but on its apostasy He
withdrew from it and committed its
The. Book of Enoch
[Sect. IV |
pasturing to seventy of His angels.
With the growing transcendence of
God, His place was naturally taken by
angels. (5) The angel who records
the doings of the seventy shepherds
is simply named ‘another’, 8951, in
connexion with them, and so naturally
belongs to the same category. (6) In
the last judgement they are classed
with the fallen angels, 9021-25. (7) God
speaks directly to the shepherds and
not through the medium of angels as
elsewhere in the book. The idea of
the seventy shepherds is used by the
author to explain some pressing diffi-
culties in IJsrael’s history. So long
as God was the immediate shepherd
of Israel, it was not possible for such
calamities to befall it as it experienced
from the Captivity onwards. Israel,
therefore, during the latter period was
not shepherded by God but by angel
commissioned by Him. But again,
though God rightly forsook Israel
committed it to the care of angels,
though, further, Israel was rightly
punished for its sins, yet the author
and the Jews generally believed th
they were punished with undue severity,
indeed, twofold more grievously than
they deserved (15. 407). How wai
this to be accounted for? The answet
was not far to seek. It was owing t
the faithlessness with which the ὃ |
discharged their trust. - Had they only
fulfilled their commission, the Gentiles
could not have made havoc of Israe
and apostate Jews only could have
been cut off. There may be some
distant connexion between the seventy
angels here and the seventy guardia
angels of the Gentile nations; ef
Weber, 170 sq. The theory of ti
Sect. IV] Chapter LXX XIX. 60-63 201
everything that I shall command you that do ye. 60. And
I will deliver them over unto you duly numbered, and tell you
which of them are to be destroyed—and them destroy ye.” And
He gave over unto them those sheep. 61. And He called
another and spake unto him: ‘‘ Observe and mark everything
that the shepherds will do to those sheep; for they will destroy
more of them than I have commanded them. 62. And every
excess and the destruction which will be wrought through the
shepherds, record (namely) how many they destroy according tomy
command, and how many according to their own caprice : record
against every individual shepherd all the destruction he effects.
63. And read out before me by number how many they destroy,
and how many they deliver over for destruction, that I may have
this as a testimony against them, and know every deed of the shep-
seventy shepherds is a development of
the seventy years ‘of Jeremiah, just as
the writer of Daniel had seen in Jere-
seventy years seventy periods,
d the four divisions into which the
venty shepherds fall correspond to the
four world empires in Daniel. It is
idle, however, to seek for chronological
exactness in the four periods into which
‘he writer of Enoch divides all history
between the fall of Jerusalem and the
“Messianic kingdom. These four periods
we thus divided: 12+23+23+12.
No system, whether of Hilgenfeld,
Volkmar, or Wieseler, which attributes
ἐν like number of years to each shep-
herd, can arrive at any but a forced
explanation of these numbers. As
Schiirer remarks, this division is
merely intended to denote two longer
periods coming between two shorter.
The limits of these periods are on
the whole not difficult to determine.
The first period begins with the attack
of Assyria on Israel, and ends with the
return from the captivity under Cyrus,
89-7, The second extends from
herds, that I may comprehend and see what they do, whether or
Cyrus to the conquests of Alexander,
332 B.c., 897-77, The third extends
from this date to the transference of
the supremacy over Israel from the
Graeco-Egyptian to the Graeco-Syrian
power, 901-5, The fourth extends
from this date, about 200 B.c., to the
establishment of the Messianic king-
dom, 90°17, 60. Duly num-
bered. The number in each instance
to be destroyed was a definite one.
61. Another. According to 90:4, 32
this ‘another’ is an archangel and the
guardian angel of Israel, and hence,
probably, Michael. This task of the
heavenly scribe was in the Babylonian
religion performed by Nabf, in the
Egyptian by Thot. Here it is Michael
in all probability. But in 12584 151.92!
it has devolved on Enoch, in 4 Ezra
142-26 on Ezra, whereas in 2 Enoch
2211 549 on Vretil (? Dabriel as in Jel-
line’s Beth ha-Midrasch, p. 180, accord-
ing to Kohler). See K.A4.7.° 400sq.
63. Destroy. + ‘of their own caprice’
beefhnpx. Comprehend = ’ématte-
nowt. Emended from ’éwatténdmi
202 The Book of Enoch (Sect. IV
not they abide by my command which I have commanded them.
64. But they shall not know it, and thou shalt not declare it to
them, nor admonish them, but only record against each individual
all the destruction which the shepherds effect each in his time
and lay it all before me.” 65. And I saw till those shepherds
pastured in their season, and they began to slay and to destroy
more than they were bidden, and they delivered those sheep into
the hand of the lions. 66, And the lions and tigers eat and
devoured the greater part of those sheep, and the wild boars eat
along with them; and they burnt that tower and demolished
that house. 67. And I became exceedingly sorrowful over
that tower because that house of the sheep was demolished, and
afterwards I was unable to see if those sheep entered that house,
LXXXIX. 68-71. Hirst Period of the Angelic Rulers—from the —
Destruction of Jerusalem to the Return from the Captivity.
68. And the shepherds and their associates delivered over those
sheep to all the wild beasts, to devour them, and each one of
them received in his time a definite number: it was written by
the other in a book how many each one of them destroyed o
them. 69. And each one slew and destroyed many more than
was prescribed ; and I began to weep and lament on account of
those sheep. 70. And thus in the vision I saw that one who
under the account’ given in vv. 55,
66. The account in gene
of the destruction of the
northern and southern kingdoms
by the lions and tigers, i.e. the
Assyrians and Babylonians. a
wild boars: see ver. 12 (note).
(gq). mt, B read "&mattéwomt ( + wa’é-
manodmti m). This emendation, sug- 56.
gested first in my edition of 1893, has _ terms
since been accepted by Beer, Flemming,
and Martin. 64. No remonstrance
against or interference with the shep-
herds was to be made during their
period of dominion, but all their deeds
were to be recorded against the final
judgement. 65. Into the hand of
the lions. The lions appear to be the
Assyrians, and the reign of the shep-
herds to begin contemporaneously with
the final struggles of the northern king-
dom; or possibly with a somewhat
later date, as the former may come
Cf. Obad. 10-12 Ezek. 2512 355sa9
Is. 68: 8 Ps. 1377. That towel
... that house: see ver. 50 (note).
68. Was written (uw). So already
Beer had conjectured. g
write’, other MSS. ‘ wrote’.
Lament.+‘ very much’ 8. 0.
With the sealing of the book whicl
recorded all the doings of these shep-
Sect IV] Chapter LX X XIX. 64-74 208
Ὶ ΤτῸΝ how he wrote down every one that was destroyed by those
shepherds, day by day, and carried up and laid down and showed
actually the whole book to the Lord of the sheep—(even) every-
thing that they had done, and all that each one of them had
made away with, and all that they had given over to destruction.
71. And the book was read before the Lord of the sheep, and He
took the book from his hand and read it and sealed it and laid
‘it down.
_LXXXIX. 72-77. Secoud Per iod—from the time of Cyrus to that
ὲ of Alexander the Great.
Ἵ: 72. And forthwith I saw how the shepherds pastured for
twelve hours, and behold three of those sheep turned back and
‘came and entered and began to build up all that had fallen down
δ that house; but the wild boars tried to hinder them, but they
‘were not able. 73. And they began again to build as before,
and they reared up that tower, and it was named the high tower ;
and they began again to place a table before the tower, but all
herds it is implied that the first period
has come to a close. 71. From
his hand (ymt). 6 ‘in His hand’.
72. At the close of the description of
this period, the writer defines its
‘uration exactly as twelve hours long,
just as at the close of the third period
tlescribed in 90°-* he defines its dura-
tion in 905, Further, we are to observe
that the term ‘hour’ is to be taken in
the same sense as ‘time’ in 905, since
in the fifty-eight times there mentioned,
the twelve hours are treated exactly as
‘times’. In fact we may feel certain
that the variation of expression ‘hour’
and ‘ time’ originated with the Ethiopic
translator as renderings of the same
word ὥρα. Three of those sheep.
Two of these were Zerubbabel and
Joshua. If the text be correct, I see
no objection to finding the third in
Ezra or Nehemiah, notwithstanding
the bread on it was polluted and not pure.
74. And as touching
the interval that separates these from
the former. The account of the at-
tempt of the Samaritans to prevent
the rebuilding of the temple is as true
of the latter as the former, Ezra 4-5;
Neh. 4-6. In later times one of the
two was at times mentioned without
the other, Sir. 491-185 2 Mace, 215,
Biichler is of opinion that the three
sheep here represent not individuals but
the three tribes, Levi, Judah, and Ben-
jamin. He conipares T. Joseph 19°.
73. Named. +‘as before’ ¢ The
bread... was polluted, i. 6. the offer-
ings were unclean; cf. Mal. 17, ‘Ye
offer polluted bread upon mine altar.’
These words furnish no ground for
supposing an Essene author of the
Dream-visions: they are not stronger
than Mal. 1, 2, and. would only ex-
press the ordinary judgement of an
old-fashioned Pharisee such as the
204 The Book of Enoch [Sect. 1V
all this the eyes of those sheep were blinded so that they saw not,
and (the eyes of) their shepherds likewise; and they delivered
them in large numbers to their shepherds for destruction, and
they trampled the sheep with their feet and devoured them,
75. And the Lord of the sheep remained unmoved till all the
sheep were dispersed over the field and mingled with them
(i.e. the beasts), and they (i.e. the shepherds) did not save
them out of the hand of the beasts. 76, And this one who
wrote the book carried it up, and showed it and read it before
the Lord of the sheep, and implored Him on their account, and
besought Him on their account as he showed Him all the doings
of the shepherds, and gave testimony before Him against all the
shepherds. 77. And he took the actual book and laid it down
beside Him and departed.
XC. 1-5. Third Period—from Alexander the Great to the
Graeco-Syrian Domination,
XC. 1. And I saw till that in this manner thirty-five
shepherds undertook the pasturing (of the sheep), and they
ὺ
ς
writer of this Section on the Persian
period—a judgement certainly justified
by the few details that survive of that
period : see Ewald’s History of Israel,
ν. 204-206. The author of the Assump-
tion of Moses—a Pharisaic Quietist writ-
ing about the beginning of the Christian
era—says that the two tribes grieved
on their return ‘ because they could not
offer sacrifices to the God of their
fathers’, 48 (see my note én loc.)—
the author therein implying that the
sacrifices of the second temple were no
true sacrifices because the nation was
under the supremacy of the heathen,
and its worship was conducted by an
unworthy and heathenized hierarchy,
75.Israel sinned still further in mingling
among the heathen nations. This is
the beginning of the ‘dispersion’. —
76. Before the Lord (yg). mgtu ‘in
the mansions of the Lord’, β ‘in the
mansions before the Lord’. The
shepherds (gmq). t, β ‘their shep-
herds’, Gave testimony (mt, B).
gq ‘it was heard’. 77. Here “a
second period closes with the fall of
the Persian power. — 4
XC. 1. Thirty-five. All the MSS.
are corrupt here. gt, B—ky read ‘ thirty-
seven’. qu give further corruptions of
‘thirty-seven’. The thirty-five gives |
the sum of the two periods already
dealt with, i,e. 12+ 23, just as in 90°
at the close of the third period the
three periods are summed. together
naa
Jey
rE
| Sect. TV}
severally completed their periods as did the first ;
| received them into their hands to pasture them for their period,
| each shepherd in his own period.
4
Chapters LXXXIX, 75—XC. 5
205
and others
2. And after that I saw in
_ my vision all the birds of heaven coming, the eagles, the vultures,
| the kites, the ravens ;
‘devour their flesh.
: sheep.
but the eagles led all the birds ;
| began to devour those sheep, and to pick out their eyes and to
3. And the sheep cried out because their
flesh was being devoured by the birds,
‘and lamented in my sleep over that shepherd who pastured the
and they
and as for me I looked
4, And I saw until those sheep were devoured by
_ the dogs and eagles and kites, and they left neither flesh nor
skin nor sinew remaining on them till only their bones stood
there: and their bones too fell to the earth and the sheep became
i tow.
5. And I saw until that twenty-three had undertaken
Ἶ ‘the pasturing and completed in their several periods fifty-eight
times.
te
‘
a
a
12+28+23=58. As did the first.
_ As the twelve had duly completed their
t imes, so likewise did the rest of the
thirty-five. Others received them.
_ These words mark the transition to the
Greek period. This period extends
TV from the time of Alexander, 333, to
the establishment of the Messianic
‘kingdom. It falls into two divisions—
the first constituted by the Graeco-
Egyptian domination over Palestine,
898-200, during which twenty-three
shepherds hold sway; and the second
constituted by the Graeco-Syrian
domination over Palestine from 200
till the establishment of the Messianic
kingdom. During the fourth division
twelve shepherds bear sway. 2.
The new world-power—that of the
Greeks, i.e. Graeco-Egyptian and
Graeco-Syrian—is fittingly represented
by a different order of the animal
kingdom, namely, by birds of prey.
The ‘eagles’ are the Greeks or
Macedonians. The ‘ravens’, as we
see from vv. 8, 9, 12, are the Syrians
under the Seleucidae. The ‘ vultures’
and ‘kites’ must: stand for the
Egyptians under the Ptolemies. Verses
2-4 deal with the Graeco-Egyptian
domination. Yet the ‘ravens’, i.e.
the Syrians, are mentioned once, and
the reason is obvious, for the Syrians
frequently contested the Egyptian
supremacy over Palestine, and in all
these struggles Palestine suffered
severely. It was as Josephus says,
‘like to a ship in a storm which is
tossed by the waves on both sides,’
Ant. xii. 8. 3. My vision (a-m).
m, B ‘the vision’. 3. Was being
devoured (a-w). wu, β΄ was devoured’.
I looked (gqu). m‘1 saw’, t, B “1
cried out’. 4. The dogs. Ac-
cording to 894? 46,47, these are the
Philistines ; cf. Sirach 50%. MNeither
flesh nor skin. From Mic. 8% %,
5. See ver.1 (note). Twenty-three.
206
The Book of Enoch
[Sect. TV.
XC. 6-12. Fourth Period—from the Graeco-Syrian Domination —
to the Maccabean Revolt. 3
ee But behold lambs were borne by those white sheep, and
they began to open their eyes and to see, and to cry to the sheep.
+ ‘shepherds’ ¢, B. 6-17. The
fourth and last period of the heathen
supremacy. The beginning of this
period synchronizes with the transfer-
ence of the supremacy over Israel from
the Graeco-Egyptian to the. Graeco-
Syrian power about 200 B.c. Though
this is not stated in so many words, it
is the only legitimate interpretation.
For (1) the analogy of the three pre-
ceding periods points to this conclu-
sion, as each is marked by a like
transference of the supremacy over
Israel from one heathen nation to an-
other. (2) Notonly does the analogy
of the other periods lead to this con-
clusion, but also every subsequent
statement in the text, and with its
acceptance the traditional difficulties
of interpretation vanish. (3) This
period is marked by the rise of the
Chasids. As these were already an
organized party (see ver. 6 note) before
the Maccabean rising, their first appear-
ance must have been much earlier and
possibly synchronizes with the beginning
of this period. (4) There is absolutely
no ground in the text for making this
period begin with the reign of Antiochus
Epiphanes, as all critics have done
hitherto. This misconception has
naturally made a right interpretation
of the subsequent details impossible,
and no two critics have been able to
agree on their exegesis. 6. The
beginning of this period is marked by
the appearance of a new class or party
in Israel. These were the Chasids or
Asideans who existed as a party for
some time before the Maccabean rising.
Some have identified the Chasids with
the followers of Judas Maccabeus, and ©
have traced their origin to the efforts of
that leader. But the separate mention —
of the Chasids as distinguished from the
immediate followers of Judas, 1 Mace.
315, their leagued organization already —
existing before the Maccabean outbreak,
as is clear from 1 Macc. 24? 318, and their |
action generally in support of Judas, but
at times actually antagonistic to him,
1 Mace. 718, make it quite manifest that.
this theory is without foundation. In_
fact, so far from its being true that
Judas founded this party, the only
available evidence goes to prove that.
he was originally merely a member of it,
as we shall see presently. The Chasids,
while first appearing as the champions
of the law against the Hellenizing
Sadducees, were really the representa-
tives of advanced forms of doctrine on.
the Messianic kingdom and the Resur-
rection. The Chasids possessed all the
enthusiasm and religious faith of the
nation, and though spiritual children of
the Scribes, they drew within their
membership the most zealous of t
priestly as well as the non-priestl
families. Hence our author represents
(90°) the Maccabean family as belong-
ing to the Chasids as well as the High:
priest Onias III. Within this party.
though a diversity of eschatological
views was tolerated, the most stric¢
observance of the law was enforced, and
with its requirements no political aim
was allowed to interfere. On the other
hand, any movement that came forwar
as the champion of the law natural!
commanded the adhesion of the Chasids
and so they cast in their lot with the
Sect. IV]
Chapter XC. 6-7
207
| 7. Yea, they cried to them, but they did not hearken to what they
_ said to them, but were exceedingly deaf, and their eyes were very
Maccabean party—but that only after
| much indecision (1 Mace. 713), because
| the Maccahean movement put them in
| strife with the high-priest of the time,
| the legitimate and religious head of the
| nation. ΒΥ ἃ member of this party the
| present Dream-visions were written.
᾿ This is obvious from the doctrines of
_ the Resurrection, the final judgement,
and the kingdom of the Messiah which
he teaches, but especially from his
severe criticism on the moral and
ceremonial irregularities in the services
τ of the second temple (8975). To remedy
_ these abuses and defeat the schemes of
_. Antiochus the Chasids were ready to
sacrifice their lives, but all their efforts
_ were directed to one end only—the re-
_ establishment of the Theocracy and the
_ preparation for the Messianic kingdom.
_ To the writer of the Dreain-visions all
__ these hopes are bound up together with
the success of the Maccabean leader.
"So long then as the Maccabean family
fought for these objects, so long they
carried with them the support of the
Chasids; but the moment they laid
_ hands on the high-priesthood, from
δ
nn
_ that moment began the alienation of
__ the Chasids, which afterwards developed
into a deadly hostility. This hostility
of the Pharisees to Hyrcanus is attested
_ by their demand that the latter should
resign the high-priesthood (Ant. xiii.
10. 5), and the same demand is prac-
tically made in the Pss. Sol. 17. The
writer who so severely criticized the
_ temple worship under the legitimate
line of high-priests could not regard an
illegitimate holder of that office a: the
champion of the Theocracy. On this
_ ground, therefore, we hold that chapters
83-90 must have been written before
Jonathan's assumption of the high-
priesthood, 153 B.c. This in itself
makes it impossible to identify the
‘great horn’ with Hyrcanus—so Dill-
mann, Schiirer, and others, or with
Alex. Jannaeus—so Hilgenfeld, and we
shall find that the natural and unforced
interpretation of the text will confirm
the conclusion we have thus arrived at.
6. Behold (a). B ‘little’, 6-7.
Lambs were borne by those white
sheep, &c. The ‘ white sheep’ are the
faithful adherents of the Theocracy :
the ‘lambs’ are the Chasids, a new
and distinct party amongst the Jews,
as we have above seen, Schiirer thinks
that it is only ‘stubborn prejudice
which can prevent any one from seeing
that by the symbolism of the lambs the
Maccabees are to be understood’. Τὸ
seems, on the other hand, to be only
‘stubborn prejudice’ that can hold to
such a view if the text is interpreted
naturally. By taking the lambs in
ver. 6 to symbolize the Chasids, every
difficulty is removed. In vv. 6,7 we
have the unavailing appeals of the
Chasids to the nation at large: in
ver. 8 the destruction of one of them,
‘Onias III, by the Syrians; and in
ver. 9 the rise of the Maccabees—the
horned or powerful lambs. If, with
Schiirer, the lambs in ver. 6 are the
Maccabees, what is to be made of the
horned lambs in ver. 9? Moreover,
though the lambs or Chasids did appeal
in vain to the nation, the Maccabees
did not. 7. Yea, they cried to
them (qg). That is, the lambs cried to
the sheep. g ‘ But they (i. e. the sheep)
did not cry to them’, m ‘but they
oppressed them’, ὁ ‘but they did not
hear them’, B-ino ‘but the sheep did
not ery to them’. Only q has here
preserved the text. Very exceed-
ingly. The text, which varies in
the different MSS., appears to be an
208 The Book of Enoch [Sect. IV
exceedingly blinded. 8. And I saw in the vision how the
ravens flew upon those lambs, and took one of those lambs, and
dashed the sheep in pieces and devoured them. 9. And I saw
till horns grew upon those lambs, and the ravens cast down their
horns ; and I saw till there sprouted a great horn of one of those
sheep, and their eyes were opened. 10. And it tlooked at}
them [and their eyes opened], and it cried to the sheep, and the
rams saw it and all ran to it.
attempt to render σφόδρα σφόδρα:
but the matter is doubtful. 8.
The Syrians attack Israel and put
Onias III to death, 171 B.0.: see
2 Macc. 4%°-%, We are still in the
pre-Maccabean period. We should,
perhaps, have expected Onias III to
be symbolized by a white sheep rather
than by alamb. The writer may have
gone back for a moment to the symbolic
meaning of this term in 894°; but it is
more likely that it is used loosely as
including Onias among the Chasids.
In any case it cannot be interpreted of
Jonathan who was chief of the nation,
and would have been symbolized by a
horned lamb or a ram; nor could it
possibly be said, as in ver. 9, that the
lambs did not become horned till after
the death of Jonathan. 9. Of
one (g). Other MSS. The
horned lambs, as we have seen, must
be the Maccabees, and in the ‘great
horn’ it is impossible to find any
other than Judas Maccabeus. So
Liicke, Schodde, and now Martin; but
their interpretation could not be up-
held against the objection that the
period from Antiochus Epiphanes to
Judas Maccabeus is far too short
for the rule of the twelve last shep-
herds. Schodde indeed tries to show
that the ‘great horn’ comes early in
this period, and that it is not the
‘great horn’ but the Messianic king-
dom which forms the terminus ad
But the text is against him.
‘one’.
quem.
11. And notwithstanding all
The ‘great horn’ is still warring in
ver. 16, and the period of the twelve
shepherds’ rule is closed in ver. 17.
But this objection does not hold against
the true conception of the period,
which dates its beginning about 200
B.c. Thus nearly forty years of this
period would have elapsed before the
writing of these chapters 83-90; for
this Section must have been written —
before the death of Judas, 160 B.C.
The author, therefore, must have ex- —
pected the Messianic kingdom to appear :
within twenty years or more. This
would allow sufficient time for the rule
of the twelve shepherds, and also admit .
of the ‘great horn’ being represented —
as warring till God interposes in ΡΣ ἶ
and establishes the kingdom. The
interpretation of Dillmann, Késtlin,
Schiirer, and others, which takes the
‘great horn’ to symbolize John Hyr- —
canus, does violence to the text, and —
meets with the insuperable objec-
tion that thus there would not be
even the faintest reference to Judas,
the greatest of all the Maccabees.
Opened. + ‘and their eyes saw’ gmt.
10. And it +looked at}. Forr’éja =
‘looked at’ read r‘éja, ‘ pastured with.” —
It cried (m, B-in), a-m ‘they cried. —
The eyes of the sheep are opened
through the efforts of Judas Macca-_
beus. Rams. So I have rendered ,
dabélat here and in the next verse in
accordance with Dillmann’s la
views: see Lex. col. 1101. The wo
“Sect. IV] Chapter XO, 8-18 209
this those eagles and vultures and ravens and kites still kept
tearing the sheep and swooping down upon them and devouring
them: still the sheep remained silent, but the rams lamented
and cried out. 12. And those ravens fought and battled with
it and sought to lay low its horn, but they had no power over it.
XC. 13-19. The last Assault of the Gentiles on the Jews
| (where vv. 18-15 and 16-18 are doublets),
1
13.. And I saw till the
‘rendered ‘ram’ in 894-44 is quite
ἃ different one, and has a technical
‘meaning not found in this word.
‘un, 12. Bagles and vultures and
kites. In the Syrian armies mer-
-cenaries were enrolled from the Greek
and other nations; cf. 1 Mace. 55° 639,
‘Syria uses every effort against Judas,
ΠΣ in vain, - 12. With it. g, eh
‘with them’. Its horn. ἢ
‘their horn’, 13, It would
‘seem that the use of some of the
“symbols is not steady. The ‘vultures’
tea the ‘kites’ in ver. 2 must mean
e Graeco-Egyptians; but in this
1 and in verse 11 it is doubtful
who are to be understood by these.
‘We have already observed that the
‘Writer uses the same brute symbol for
different nations, i. 6. the wild boars
represent the Edomites in 89, but the
Samaritans six verses later; see also
ver. 16 (note). There may be a fresh
change of symbols here, and the vul-
tures and kites may stand for Ammon
and Edom; cf. 1 Macc. 5. The
struggle here depicted is a life and
death one, and neither of Hyrcanus’s
wars against Antiochus Sidetes and
Antiochus Cyzicenus can fairly be
described as such, The latter, more-
‘over, was conducted by Hyrcanus’s
ms while Hyrcanus himself was
uietly discharging his priestly duties
n Jerusalem ; while the former occur-
1370
16. All the eagles and vul-
ring during the first year of Hyrcanus
could not be referred to in. vv, 12,138,
as ver. 11 deals with the first attacks
of the heathen on the ‘ great horn’,
13-19, The criticism and reconstruc-
tion of this passage, These verses as
they stand in the text are unintelligi-
ble. In my edition of 1893 I observed
in my notes that ver.19 should be read
before ver. 16, since the destruction of
the Gentiles had already been accom-
plished in ver. 18. Next I bracketed
ver. 15 as a doublet of ver. 18, as both
deal with the coming of God for the
help of Israel, and only the second
coming was effectual, This criticism
and reconstruction of the text are
accepted by Martin, but he suggests that
vy. 13-15 and vv. 16-18 are doublets.
This suggestion is in the right direc-
tion, but it needs to be developed. It
is true that vv. 13-15 correspond
respectively to vv. 16-18, but it is
further true that ver. 19 should be read
immediately after ver, 13 (= ver. 16).
In my translation I have rearranged the
text as it stood at a very early date.
By this reconstruction we are enabled
to emend certain corruptions in the
text. First of all in ver, 13 it is quite
irregular if not impossible for ‘the
shepherds’ to join in the fray. They
are angels, If we compare ver. 16 we
see no mention of them. This addition
to the text has possibly arisen through
210 The Book
{shepherds and} eagles and
those vultures and kites came,
_ adittography in the Hebrew. ‘Shep-
herds’ = OY" corrupt for DAY =
‘ravens’, which occurs later in the
text. Next, it is absurd for the text
to state that the eagles, vultures, and
kites ‘cried to the ravens’ to help to
break the horn of that ram, seeing that
the ravens, i. 6, the Syrians, had begun
the fighting with the sheep, and the
eagles, &c., only came to assist them.
Now if we look at ver. 16 we see that
‘the ravens’ are enumerated along
with the eagles, vultures, and kites,
and no doubt this is the right text.
How then are we to explain ‘ they cried
to’? These words = ἔκραζον = ἼΡ Μη",
but the word }py} should have been
punctuated pyn = ‘were gathered
together’; cf. Judg. 6% 5 1822 Jos, 810
1 Sam. 14%, in all which passages
the LXX (like the Greek translator of
our text) mistranslates 3ppy' as if it
were 3py}. Or the confusion may have
arisen similarly from a mistrauslation of
ΡΨ Ν᾽, which is rendered in the LXX as
if it were YS! except in Judg. 12}.
Hence ver. 13 is to be read as follows:
‘And I saw till the ravens and eagles
and vultures and kites were gathered
together, &c. Now if we compare
ver. 16.we find that we have here
recovered the original; for thus far
the verses agree word for word.
The above facts have a further value.
They prove that the doublet ewisted
alrealy in Greek, and not only so but
in the Hebrew. In ver. 19 there is no
difficulty. The sword is given to
Israel to resist the hosts of Gog and to
avenge itself on its heathen oppressors.
In ver. 14 the text is corrupt. The
original is undoubtedly preserved with
more faithfulness in ver. 17. Ver. 17
comes at the close of the victory of
4
of Enoch [Sect, IV.
tures and ravens and kites
were gathered together, and
'
Israel over Gog and his hosts, It tells.
how the angel gives an account of the
doings of the twelve last. ΡΒ
just as in 89777 he had given an
account of the first two divisions of them,
There is no real occasion here for his
intervention in behalf of Israel, Israel
is already victorious in ver. 19, which
precedes ver. 14. Hence I bracket the
words ‘ came and helped it and showed
it everything: he had come down for
the help of that ram’. But these
words are full of interest. Before we
deal further with them we must return
to the first part of ver. 14. It is
evidently imperfect, There is no
object for the verb ‘carried up’.
This should evidently be ‘the book!
mentioned in ver. 17; ef. 897% ΤΙ, τὸ, 77,
Corresponding to ‘carried up’ in ver,
14 we find ‘ opened’ in ver. 17. 1
is probable that ‘opened’ was pre-
ceded by ‘carried up’ which we find
in ver. 14. The usage of our author
seems to require the presence of this
phrase ; cf. 897 ‘carried up... ane
showed’ and similarly in 89%. Ye
the opening of the books is not men-
tioned specifically till 90° This
opening follows on the breaking of the
seals. Hence there is just a bar
possibility that ἕως τοῦ ἀνοῖξαι is corrup
for ἕως τοῦ ἀνοῖσαι (a form found it
Philo i. 64). Hence ver. 14 so far ai
it survives would run: ‘And I sai
till that man, who wrote down t
names of the shepherds, carried up (
book) into the presence of the Lord of the
sheep. And in ver. 17 we should re
‘(carried up) and opened’ or
‘carried up’ for ‘opened’. Now we
return to the addition in ver.
‘ Came and helped it and showed
everything : he had come down for ὃ
help of that ram.’ We have seen
_
Sect IV]
and {they cried to the ravens t+
that they should break the horn
of that ram, and they battled
a,
d fought with it, and it
ttled with them and cried
t its help might come.
Chapter XC, 13-14
211
there came with them all the
sheep of the field, yea, they
all came together, and helped
each other to break that horn
of the ram.
19. And I saw till a great sword was given to the sheep, and
the sheep proceeded against all the beasts of the field to slay
them, and all the beasts and the birds of the heaven fled before
eir face.
_ 14. And I saw till that man,
who wrote down the names of
the shepherds [and] carried up
into the presence of the Lord
‘of the sheep [came and helped
‘it and showed it everything:
he had come down for the help
of that ram |.
a. eh
above that the evidence points to these
yublets having already existed in the
Hebrew. It is uncertain whether this
Clause was added in the Hebrew or in
the Greek. Its reference, however, is
clear. The words speak of the help
given by Michael to J udas Maccabaeus.
According to 2 Mace. 11° Judas and all
the people prayed to God to send an
angel to help them, and in 118 it is
unted that ‘there appeared at
ir head one on horseback in white
brandishing weapons of gold’,
8, Michael, the angelic patron of
srael, who is also the heavenly scribe
in these chapters. In ver. 15 the
‘into His shadow’ can hardly
original. The corresponding phrase
1 ver. 18 ‘from among the sheep’
17. And I saw that man,
who wrote the book according
to the command of the Lord,
till he opened that book con-
cerning the destruction which
those twelve last shepherds had
wrought, and showed that they
had destroyed much more than
their predecessors, before the —
Lord of the sheep.
seems right. the former = yoy
which may be a corruption of {N¥!>
=‘from among the sheep’. In ver.
18 the words ‘staff’ and ‘smote the
earth’ recall Num. 2014, while the
phrase ‘ the earth clave asunder’ recalls
Num, 16%-%, The text = PONT 7"
pam) pasa whan... PINT NpaM
omy, We should observe that the
Ethiopic for ‘the earth covered them’,
i, 6. kadanat dibéhéma, is not Ethiopic,
but a literal reproduction of ἐκάλυψεν
én’ αὐτούς, which in turn is not Greek,
but a literal reproduction of the
Hebrew ὈΠῸΣ Dam) (Num. 16%).
13. Andeagles. g ‘eagles’. 14.
Helped it.+‘and saved it’g. For
the help (9). Other MSS. ‘a help’.
P2
212
-15, And I saw till the Lord
of the sheep came unto.them in
wrath, and all who saw Him
fled, and they all fell +into His
shadow} from before His face.
XC. 20-27. Judgement of the Fallen Angels, the BRO and
. the Apostates, -:
20. And I saw till a throne was erected in the pleasant land,
and the Lord of the sheep sat Himself thereon, and the other
took the sealed books and opened those books before the Lord of
21. And the Lord called those men the seven first
the sheep.
15, The Lord (a-qy). gq, B ‘that
Lord’. Into His shadow (qtu,
B). gm ‘into the shadow’, 16.
Allle, wreads‘and’. Ravens and
kites. ym. Came?!® (gq). itu, B
‘brought’. All the sheep (in the
nom.) (g). In the acc. mgt, B, 17.
Till he opened that book concerning
the destruction. g reads ‘for it was
opened by the command of the Lord
concerning the destruction’. Before
the Lord of the sheep (mg, 8). glu
‘formerly.18* And the Lord ofthe sheep’,
18. God Himselfdestroys the last enemies
of Israel after the manner of Korah
and his followers, Num. 16%! 844 . This
is the first act of the final judgement ;
but the remaining acts are of a forensic
nature. AndIsaw till the Lord of
the sheep (‘of the sheep’ >m) came
unto them (m, 8). - >q through hmt.
gt ‘and the Lord of the sheep I saw. till
He came to those sheep’ (‘till the Lord.
of the sheep came unto them’ 7), w ‘and
The Book of Enoch
[Sect. I
18, And I saw till the Lo
of the sheep came unto ther
and took in His hand the staff
of His wrath, and smote t
earth, and the earth clay
asunder, and all the beasts and
all the birds of the heaven fell
from among those sheep, an¢
were swallowed up in the eart
and it covered them.
7
the Lord of the sheep came unto them
Covered them (mq, d) = ἐκάλυψεν én
αὐτούς. t, B-d = ἐκαλύφθη ἐπ᾽ adrovs,
g corrupt. > wu. 20. The plea
sant land: cf. 894, i.e. Palestine
Cf. Dan. 117% 41,45, God’s throne i
set up in the immediate neighbourhood
of Jerusalem (cf, ver. 29), the books ᾿
opened as in Dan, 71°; see 478 (note)
The Messiah does not appear till afte
the judgement in 83-90. The oth
Here I read κα! ἃ = ‘ other’ instead «
the MSS, reading kuellé = ‘all’
‘The other’ is the angel Michael.
Lord of the sheep does not Himse
read the books. Cf, 8910, 11, τὸ, 77 9014, 17,
The text reads ‘and He took all th
sealed books’, 21, Men (a),
>8. The seven (qtu, 8). >y. tm
‘and seven’, Seven first whit
ones. This order of seven ὃ
is derived from the Zoroastrian Amsh
spands, They are spoken of in Tobit
12%; cf. Rev, 14 458%°. See Cheyne
Sect. IV] Chapter XC, 15-27 218
white ones, and commanded that they should bring before Him,
beginning with the first star which led the way, all the stars
: ‘whose privy members were like those of horses, and they brought
them all befote Him. 22. And He said to that man who
Ἰὼ before Him, being one of those seven white ones, and said
‘unto him: “Take those seventy shepherds to whom I delivered
the sheep, and who taking them on their own authority slew
more than I commanded them.” 23. And behold they were
all bound, I saw, and they all stood before Him. 94, And the
judgement was held first over the stars, and they were judged
and found guilty, and went to the place of condemnation, and
they were cast into an abyss, full of fire and flaming, and full of
pillars of fire. 25. And those seventy shepherds were judged
is found guilty, and they were cast into that fiery abyss.
. And I saw at that time how a like abyss was opened in the
ΡΝ of the earth, full of fire, and they brought those blinded
ΗΝ and they were all judged and found guilty and cast into
‘this fiery abyss, and they burned; now this abyss was to the
right of that house. 27. And I saw those sheep burning
jfand their bones burning 7.
Origin of the Psalter, pp. 281, 282, This final place of punishment is not
823-32 7, 334-337; Jewish Encyc. i, to be confounded with the preliminary
590. Bring (gm, B). qtu ‘come’. place of punishment in 1812-16 191?
E Him. > gu, ἢ. Star: see 21%, It is that which is mentioned
8$-88. All the stars... ofhorses. in 10°18! 217-19 548. Plaming, and
So Trender as in my edition of 1893, full of. g reads ‘flaming with’.
emending "8mna 2ékt (élkA m, 8) into 25. The shepherds are cast into the
lakuélla with Dillmann. Furthermore same abyss; cf. 54% (note), 26,
in that edition I rejected as a ditto- The apostates are cast into Gehenna,
graph the clause added after ‘horses’ In the midst of the earth: cf. 261.
in the MSS., ‘and the first star which ΤῸ the right of that house, i.e. to
went out (q: other MSS, ‘ fell’) first.’ the south of Jerusalem. 27. The
Subsequent translators have accepted apostates were punished in view of
both these suggestions. 22. The the blessed in Jerusalem; cf. Is. 66%4
venty angels who had charge of 1 En, 489 (note), This verse seems
are judged along with the fallen corrupt. It is absurd to speak of the
ers. Said unto him (mtu, bones burning as distinct from the men
2b). gq, hox,b‘said untothem’. themselves. Hence I suggest that we
8. This verse reads in g‘and behold have here a late Hebrew idiom. The
ley were all bound before Him’, Cf. verse would in Hebrew run NN)
"24, An abyss, full of fire "YI ADyy) NWI ANN JNYATNN
214 The Book of Enoch [Sect..1V
XC. 28-88. The New Jerusalem, the Conversion of the surviving
Gentiles, the Resurrection of the Righteous, the Messiah, ὦ
28. And I stood up to see till they folded up that old house ;
and carried off all the pillars, and all the beams and ornaments
of the house were at the same time folded up with it, and they
carried it off and laid it in a place in the south of the land,
29, And I saw till the Lord of the sheep brought a new house
greater and loftier than that first, and set it up in the sinc ἢ
the first which had been folded up: all its pillars were new, and
its ornaments were new and larger than those of the first, the
old one which He had taken away, and all the sheep were
within it. i
30. And I saw all the sheep which had been lett, sind all the
beasts on the earth, and all the birds of the heaven, falling down
and doing homage to those sheep and making petition to and
obeying them in every thing. 31. And thereafter those three
who were clothed in white and had seized me by my hand [who
Here the second participle is probably
a dittograph, and we might translate
‘IT saw those sheep burning, yea their
very selves’. Or the original may
have been MAYS AMY ἸΝΩ͂Ν NIN
‘I saw the sheep themselves burning’.
28, 29. The removal of the old Jeru-
salem and the setting up of the New
Jerusalem. This expectation is de-
rived from O.T. prophecy: Ezek.
40-48 Is. 541,12 60 Hage. 27-° Zech.
96-18, The idea of a new Jerusalem
coming down from heaven was a familiar
one in Jewish Apocalypses; cf. 4 Ezra
726 1886 Apoc. Bar. 32? Rev. 21% 1.
28. Folded up (i.e. tawamdé np). So
practically y. gqtu, B-npy ‘sub-
merged’, Dillmann conjectured témé
='folded up’. But the forms in np
occur, 29. And (>) all the
sheep were within it (a-m, acdillo
10,0). m, befhnpva ‘and (>m) the
Lord of the sheep was within it’. The
omission of the ‘and’ in gm, whi
are the chief representatives of th
two readings, may point to the fi
of ‘which He had taken away . .
within it’ having originally constituted
a single clause. Simply by reading
’abig‘a instead of ‘abig‘é and prefixir
᾿ὅ to ma’&kal& we should have ‘ from
which He had sent forth all the sheep ἡ.
30. The conversion of the Gentiles—
of those who took no part in the op-
pression of Israel; for the rest w
destroyed in ver. 18—and their a
taneous submission to Israel ; οἵ, Is.
6612, 19-21, and parallel passages. Latet
Judaism alioaak universally denied even
this hope to the Gentiles; cf. We
πα. Theol. 384-387, 395. a
obeying them (mt, B) > gqu.
every thing. The Ethiopic =‘in
every word’. “ Word’ here goes bac
to 35, which here means ‘ mati
‘ thing ’. 31. Those three
SSS ee ΎΘΟΟΝΡΟΝΝ
oo
Sect. IV] Chapter ΧΟ. 28-37 215
had taken me up before], and the hand of that ram also seizing
hold of me, they took me up and set me down in the midst
of those sheep + before the judgement took placet. 82. And
those sheep were all white, and their wool was abundant and
_ clean.
33. And all that had been destroyed and dispersed,
and all the beasts of the field, and all the birds of the heaven,
assembled in that house, and the Lord of the sheep rejoiced with
| great joy because they were all good and had returned to His
house.
34. And I saw till they laid down that sword, which
had been given to the sheep, and they brought it back into the
| house, and it was sealed before the presence of the Lord, and all
the sheep were invited into that house, but it held them not.
=
@
35. And the eyes of them all were opened, and they saw the
-|good, and there was not one among them that did not see.
τ ὦ
Πόσο clothed in white: see 87°.
That ram. Same word as used in
invy, 10, 11.
Enoch and Elijah.
i judgement took place.
are most confusing,
| 36. And I saw that that house was large and broad and
pp very full.
87. And I saw that a white bull was born, with large horns,
B ‘into His house’. Were invited
(g). Other MSS. ‘were enclosed’, Τῷ
held them not: cf. Is, 4919-21 Zech,
24 1010, 37. A white bull, i.e.
This ram is the sheep
saved in 895? from its enemies and
to their place satisfactorily.
brought up to live with Enoch. Para-
dise is only the temporary abode of
Before the
These words
If they are
genuine it is hard to restore them
32.
The righteousness of the members of
the kingdom is expressed by the white-
ness and cleanliness of the wool of the
sheep ; and the large measure of their
righteousness by the abundance of the
wool ; cf, Is. 126 48 6022, 33. The
righteous dead will rise to share in
the kingdom; cf. 511 (note). Like-
wise the dispersed of Israel will be
gathered into it; cf. Mic. 457. Re-
joiced: cf. Is. 628-5 6519, 84.
The sword wherewith Israel had crushed
its enemies is sealed and preserved as a
memorial. Into the house (9). mat,
the Messiah. We have here the Mes-
siah coming forth from the bosom of
the community. He is a man only,
‘but yet a glorified man; for he is de-
scribed as a white bull to mark his
superiority to the rest of the community
of the righteous who are symbolized by
sheep. So far as he isa man only, he may
be regarded as the prophetic Messiah
as opposed to the apocalyptic Messiah
of the Parables; and yet he is not really
the prophetic Messiah; for he has
absolutely no function to perform, as
he does not appear till the world’s
history is finally closed, Accordingly
his presence here must be accounted
for through literary reminiscence, and
the Messiah-hope must be regarded as
practically dead at this period. The
nation, in fact, felt no need of such
a personality so long as they had such
216
achief as Judas, It was very different,
however, in the following century,
when the fondest enthusiast could no
longer look to the Asmoneans, and the
helpless degradation of this dynasty
forced religious thinkers to give their
hopes and aspirations a different direc-
tion, Of these some returned to a
fresh study of the O.T, and revived
the hopes of the Messianic Son of David
as in the Pss, of Solomon (70-40 8. σ.):
others followed the bold and original
thinker who conceived the Messiah as
the supernatural Son of Man, who,
possessing divine attributes, should give
to every man his due and vindicate
the entire earth for the possession of the
righteous: so in the Parables (94—
70 8.0.) 38. All the members
of the kingdom are transformed: the
white bull (i.e. the Messiah) into a
great animal, and the sheep, beasts,
and birds into white bulls or oxen.
Thus mankind is restored to the
primitive righteousness of Eden, i.e,
Adam was symbolized by a white bull.
A lamb. The text is corrupt and
cannot be restored without the help of
Test. Jos. 198-®, According to the
Ethiopic it runs ‘the first became
among them (a-u, aikn: ‘among
them became’ bedlox ,a,b) a word and
that word became a great animal’, The
term ‘ word’ (nagar = ῥῆμα not λόγος)
here is manifestly corrupt. Dillmann
suggested that nagar (= ‘word’) is
here a rendering of ῥῆμα, but that ρημ
originally stood in the Greek version as
a transliteration of DX1 = ‘buffalo’,
I adopted this suggestion in my first
edition, but cannot any longer accept it.
The Book of Enoch
and all the beasts of the field and all the birds of the air feared
him and made petition to him all the time.
till all their generations were transformed, and they all became
white bulls; and the first among them became a lamb, and that
lamb became a great animal and had great black horns on
[Sect. IV
88, And I saw
The right reconstruction of the text
was made by Goldschmidt in 1892, but
I did not recognize its claims till 1
had edited the Testaments XII Patri-
archs, Goldschmidt (Das Buch Henoch,
p- 91) suggested that nagar here ulti-
mately goes back to ΠΡ, which was 4
corruption of nby = ‘lamb’, Thus we
recover the text ‘and the first became
among them a lamb, and the lamb~
became a great animal and had ‘great
black horns on its head’. This recon-
struction is supported by Test. Jos,
198-9, In 19% 4 the three harts (= the
three tribes of Levi, Judah, and
Benjamin) become three lambs, and
next these three with the remaining
nine harts become twelve sheep. Again,
in another vision beginning with 195,
the twelve tribes are symbolized by
twelve bulls, and in the third (?) tribe
(i.e. Levi) there arose a bull calf (pro-
bably Judas the Maccabee) who helped
the twelve bulls (197), Next in the
midst of the horns of the tribe of Levi
the bull calf (probably John Hyrcanus)
became a lamb, and all the beasts and
the reptiles rushed against him and the
lamb overcame and destroyed them —
(198). Here. we have a very close
parallel to the symbolism and trans-—
formations in our text. ‘The lamb’
(= ἀμνός) or rather the horned lamb is —
clearly the head of the nation in the —
Testaments, and, what is more, the
Messianic head. The same idea is, I~
think, clearly to be inferred from our
text, on which the Testaments in
this passage appear to be dependent, —
Great black horns (a). 6 ‘great and
black horns’, I cannot understand the —
Sect. ΤΥ] Chapter XC. 38-42 : 217
its head; and the Lord of the sheep rejoiced over it and over all
the oxen. 39. And I slept in their midst: and I awoke and
saw everything. 40. This is the vision which I saw while
I slept, and I awoke and blessed the Lord of righteousness and
gave Him glory. 41, Then I wept with a great weeping,
and my tears stayed not till I could no longer endure it: when
I saw, they flowed on account of what I had seen; for everything
‘shall come and be fulfilled, and all the deeds of men in their order
“were shown to me. 42, On that night I remembered the first
dream, and ΩΝ of it I wept and was troubled—because I had
| seen that vision.’
epithet ‘black’ here. It seems wrong. from Paradise, surely it is only reason-
| ese it. All MSS. read ‘over them’, able to conclude that the new form of
‘but I have emended with Beer. But existence is an eternal one; for this
_ possibly the following ‘and’ is an new form of existence is more glorious
intrusion, In that case we ened than that enjoyed by Enoch and Elijah
| ‘simply render ‘over all the oxen’, in Paradise. In Paradise Elijah was
| Though nothing is said as to the Rees _ symbolized by a ram, but in the Mes-
‘| tion of the life of the individual in this sianic kingdom by a bull. 40.
: "section, the implication is that it is Cf. 225) 41, 42. Enoch weeps
jeternal. If Enoch and Elijah are. because of the woes that threaten
_ transferred to the Messianic kingdom mankind in his two visions.
νων
4
“
SECTION V
(CHAPTERS XCI—CTY)
INTRODUCTION
= συν τὺν να στὴν
A, Critical Structure. B. Relation of 91-104 to (a) 1-86; (Ὁ).
83-90. C. Authorship and Date. 1). The Problem and its
Solution. .
}
A. Critical Structure. This section may be regarded as
complete in the main and self-consistent. It has in some degree
suffered at the hands of the final editor of the book, both in the way
of direct interpolation and of severe dislocations of the text. The
interpolations are—911! 9311-14 947d 962, The dislocations of the
text are a more important feature of the book. They are confined
(with the exception of 935-14, and of 106178 which should be read
immediately after 1061) to 91-93. All critics are agreed as to the
chief of these. 9112-17 should undoubtedly be read directly after 93.
In 93 we have an account of the first seven weeks of the ten into
which the world’s history is divided, and in 9112!" of the last
three weeks. Taken together 931-10 91!?-" form an independent
whole—the Apocalypse of Weeks—which has been incorporated in
91-104. See notes in loc. But this is far from a full account of the
matter. The remaining dislocations only need to be pointed out in
order to be acknowledged. On other grounds (pp. 65 sq., 219 sqq.)
we find that 91-104 is a book of different authorship to the rest
of the sections. Now this being so, this γι τοὶ obviously begin: ¥
with 92—‘ Written by Enoch the scribe,’ &c. On 92 follows 911-10
18-19 ag a natural sequel, where Enoch summons his children to
receive his parting words. Then comes the Apocalypse of Weeks,
931-10 9112-17. The original order of the text, therefore, was:
92 911-10 18-19 931-10 9112-17 94, ‘These dislocations were the
work of the editor, who put the different books of Enoch together
and added 80 and 81. : =
B. (a) Relation of 91-104 to 1-36. Do these sections proceed
from the same author? or if not, of what nature is the manifest
OS Tae VD =
Sect. V] Introduction 219
relation between them? Let us proceed tc weigh the evidence on
the former question. At first sight, the evidence for unity of
authorship seems overwhelming. (1) The phrase ‘ye shall have
no peace’ is found in 91-104 and in 1-36, and in these sections
only—94° 9811. 16 9913 1018 1023 1038 5¢ 12° 131 16*. ‘Plant of
righteousness,’ 93% 101016, (2) Titles of God in common. ‘Holy
and Great One,’ ‘Holy Great One,’ or ‘Great Holy One,’ 922 97°
98° 1049 10! 141 25%, ‘The Great One,’ 108: 104! 142, ‘The
Great Glory,’ 102° 142°. (3) References in each to the Law, 99? δέ;
to the eating of blood, 9811 75; to the regularity of nature, 1011-
2'-54; to the hardheartedness of men, 9811 δ. (4) No hint of
a Messiah in either. (5) The division of human history in the
Apocalypse of Weeks into ten weeks, each apparently of seven
generations, seems to agree with 1012, where a period of seventy
generations is given. (6) The date of the final judgement over the
Watchers in 9115 at the close of the tenth week seems to agree with
the date assigned to it in 101%, i.e. at the end of seventy genera-
tions. (7) In both the resurrection is taught, 911° 923 100° 22.
(8) In both the scene of the Messianic kingdom is the earth as
it is.
There are thus many points of connexion, but as we proceed
we shall see that these are mainly external. The points of diver-
gence, on the other hand, are far more serious because internal.
If we assume for the time being that the Apocalypse of Weeks,
931-10 9112-17, forms a constituent part of 91-104, it follows that
_ (1) in the first place, the last four points of agreement mentioned
above are apparent, but not real. The seventh day of the tenth
| week in 9115 marks the close of the Messianic kingdom, which began
in the eighth week: whereas the seventy generations in 10! termi-
nate with the establishment of the Messianic kingdom. Nor do these
periods start from the same date: the Apocalypse of Weeks reckons
from the creation of Adam: the seventy generations from the
judgement of the angels. (2) The final judgement in 9115 is held
at the close of the Messianic kingdom, but in 1013 161 before its
establishment. (3) Whereas the resurrection implied in 22 is only
a resuscitation to a temporary blessedness, 5° 1017 25°, the resur-
rection in 91-104 is not to the temporary Messianic kingdom spoken
of in 911,14 968, but to one of eternal blessedness subsequent to
the final judgement. For, from 1003 ὅ we see that the righteous
do not rise till God has judged sinners and an end has been made
ofall sin. Thus the resurrection of the righteous in 91-104 follows
220 The Book of Enoch [Sect. V
the final judgement at the close of the temporary Messianic king-
dom. Further evidence to this effect is to be found in 92% 4
where the righteous are said to ‘walk in eternal light’; in 104%,
where they are to become ‘companions of the hosts of heaven’; in
1042, where they are to ‘shine as the lights’, and have ‘the portals
of heaven open to them’. These statements could not possibly
apply to the members of the temporary Messianic kingdom, (4)
There is only a resurrection of the righteous in 91-104; ef; 9110
92° 1005: whereas in 22 a general: resurrection with the exception
of one class of sinners is taught, (5) There is'no resurrection of
the body in 91-104: there is a resurrection of the body in 1-36,
(6) Contrast the spiritual nature of the kingdom in 91-104 with
the crass materialism of 1-36, where much of the bliss consists in
good eating and drinking and the begetting of large families, and |
life itself depends on the external eating of the tree of life,
(7) Finally, contrast the answers given by 1-36 and 91-104 to
the question, ‘ why do the righteous suffer?’ See pp. 3 sq., 222 sq, —
The lines of thought, then, being so divergent in these two —
sections, there is no conclusion open to us other than that they —
proceed from different authors; whereas the obvious points of —
agreement necessitate the assumption that one of the two authors
had the work of the other before him, and we need feel no hesita-
tion in concluding that the author of 91-104 had 1-36 or some —
form of this section before him—some form of this section we wane
for it is at the best fragmentary. :
B. (b) Relation of 91-104 to 83-90. There are some points —
of resemblance between these sections. (1) Elijah’s translation —
is referred to, 93° 895%. God rejoices over the destruction of the —
wicked, 9410 8958, (2) Titles of God in common: ‘The Great —
King,’ 9113 845; ‘the Holy and Great One,’ 92? (note) 841. ᾿ ὲ
But these and other superficial points of resemblance are far —
outweighed by the divergent lines of thought pursued in the two |
sections, which render the theory of one and undivided authorship —
impossible. We should observe then, that—(1) the Με i
kingdom is finite in duration in 91-104, i.e. from the eighth to
the tenth world-week inclusive; whereas in 83-90 it is eternal. Ἢ
In 91-104 the final judgement takes place at the close οὔ. the ἢ
Messianic kingdom; in 83-90 it is consummated at the beginning 5
of the Messianic kingdom. (2) There is a resurrection of the —
righteous only in 91-104; but in 83-90-a resurrection of apostate”
Jews also. (3) The period of the sword is differently dated μὰν
cae ee eT ee ee Oe
Sect. V] Introduction 221
conceived in the two sections. In 91-104 it is separated from the
final judgement by the whole period of the Messianic kingdom,
see 9112; in 83-90 it immediately precedes the final judgement, see
90%; in 91-104 it is ethical and vindictive—the destruction of
| the wicked by the righteous; in 83-90 it is national and vindic-
᾿ tive—the destruction of the hostile Gentiles by the Jews. (4) The
| building of the Temple precedes the final judgement in 91-104;
οἴη 83-90 it is subsequent to the final judgement. (5) The kingdom,
to which the righteous rise, in 91-104 is apparently heaven; for in
9114-16 the former heaven and earth are destroyed and a new
heaven created, but no new earth, and in 104? heaven is thrown
open to the righteous.
We must therefore conclude that 91-104 and 83-90 proceed from
different authors, and this conclusion is confirmed when we observe
the forcible dislocations that 91-104 have undergone at the hands
: of the final editor. This section taken in the following order, 92
_ 911-10, 18-19 931-10 9112-17 94 (see pp. 218, 224), forms a complete
j - book in itself, and presents a world-view peculiarly its own. Why
| then was the original order departed from, unless in order to adapt
|, it toa new context? On all sides, then, the conclusion is irresistible
| } that 91-104 once formed an independent writing; that it was after-
_ wards incorporated into a larger work, and underwent its present
| derangements in the process of incorporation,
_ On the other hand, there are good grounds for regarding 93!-1
'91!2-17_the Apocalypse of Weeks, and the rest of 91-104 as pro-
ceeding from different hands mecuett agreeing in the main in their
teaching.
C, The Authorship and Date. The author belongs to a clearly
defined party. That this party is the Pharisees is obvious ; for it is
exclusive in an extreme degree, 974; it is an upholder of the law
‘against an apostate hellenizing party, 99% 14; it looks forward to
_ a temporal triumph over its opponents, 9112, &c.; it believes in
ἃ final judgement and resurrection of the righteous. 911° 92%, and
_ in Sheol as the place of eternal punishment for the wicked, 99"
103% 8,
|. The enemies of this party are rich and trust in their riches,
96! 978-10 982; they oppress and rob the poor of their wages, 99};
they have forsaken the law, 99%, falsified the Old Testament
writings, and led men astray through their heathen doctrines, 94°
_ 1041; they are given up to superstition and idolatry, 997; they
hold that God does not concern Himself with the doings of men,
aera pt, MEEK
SSR RENE νυ σρκσασαααα
opus
222 The Book of Enoch [Sect. V
98° 7 1047. As the former party are designated as the ‘ children of
heaven’, 1011, these are called the ‘ children of earth’, 1009 102%.
The date of this clearly defined and developed opposition of the
two parties cannot have been pre-Maccabean, nor yet earlier than
the breach between John Hyrcanus and the Pharisees. But a still
later date must be assumed according to the literal interpretation
of 10314 15, where the rulers are said to uphold the Sadducean
oppressors and to share in the murder of the righteous. This charge
is not justified before 95 B.c. As for the later limit, the Herodian
princes cannot be the rulers here mentioned, for the Sadducees were
irreconcilably opposed to these, as aliens and usurpers. It appears,
therefore, that this section should be assigned either to the years
95-79 8.6. or to 70-64 B.0., during which periods the Pharisees
were oppressed by both rulers and Sadducees.
If, on the other hand, we might regard the word ‘ murder’ as
merely a strong expression for a severe persecution—and the silence
elsewhere observed as to the rulers would point to this interpreta-
tion—then we should naturally refer this section to the years
107-95 8.0., i.e. after the breach between Hyreanus and the
Pharisees and before the savage destruction of the Pharisees by ©
Jannaeus in 95. If the date of the book is subsequent to 95,
the merely passing reference in 103! to the cruelties of Jannaeus —
is hardly intelligible. We should expect rather the fierce indigna- —
tion against ‘the kings and the mighty’, which we actually do
find in 37-70, and which fittingly expresses the feelings of the |
Pharisees towards Jannaeus, ‘the slayer of the pious.’ We are —
inclined therefore to place 91-104 before 95 B.c., and if we may ~
regard 100? as an historical reference, these chapters are to be
assigned to the years 104-95 B.C.
The author is thus a Pharisee, writing between the years 104 and ~
95, or 95-79, or 70-64 B.C.
D. The Problem and its Solution. The author of 1-36
solves the problem of the righteous suffering by their resuscitation 2
to a temporary blessedness in the Messianic kingdom: the wicked —
dead who escaped punishment in life, 22111, rise also to receive —
requital for their sin. What becomes of ἔμ, righteous after their —
second death is not so much as hinted at in that section. Thus in ~
this respect the solution of the problem here presented has not 4
advanced a single step beyond that given in Is. 65 and 66.
But this solution of the problem must have failed early to give :
satisfaction, In 91-104 we find another attempt to grapple with —
s
Ἄ
%
3
Sect. V] Introduction 223
this difficulty, and in this an answer immeasurably more profound
is achieved. The wicked are seemingly sinning with impunity; yet
_ their evil deeds are recorded every day, 1047; and for these they
_ will suffer endless retribution in Sheol, 9911; for Sheol is not a place
such as the Old Testament writers conceived, but one in which men
are requited according to their deserts, 102*-1045. From this hell
of darkness and flame their souls will never escape, 988, 10, But
_ the time is coming when even on earth the wicked will perish and
‘the righteous triumph over them, on the advent of the Messianic
‘kingdom, at the beginning of the eighth world-week, 9112 957 961
9812 994%, This kingdom will last till the close of the tenth world-
week, and during it the righteous will enjoy peace and well-being,
and see many good days on earth, 911%» 14 968. Then will ensue the
final judgement with the destruction of the former heaven and earth,
and the creation of a new heaven, 91!*-1®, And the righteous dead,
who have been specially guarded by angels all the time hitherto,
100°, will thereupon be raised, 9110 92%, as spirits only, 103% 4, and
the portals of the new heaven will be opened to them, 104, and they
shall joy as the angels, 1044, and become companions of the heavenly
hosts, 1045, and shine as the stars for ever, 104%,
224 The Book of Enoch [Sect. V
XCII. ΧΟΥ͂Σ te 10, 18-19. Enoch’s Book of Admonition Sor Ἶ
his Children.
XCII. 1. The book written by Enoch—[Enoch indeed fs
this complete doctrine of wisdom, (which is) praised of all men
and a judge of all the earth] for all my children who shall dwell
on the earth. And for the future generations who μα: observe
uprightness and peace.
2. Let not your spirit be troubled on account of the times;
For the Holy and Great One has appointed days for all
things.
3. And the righteous one shall arise from sleep, ~
[Shall arise] and walk inthe paths of righteousness, _
And all his path and conversation shall be in eternal good-
ness and grace.
XCI—XCIV. In this edition I have
rearranged these chapters in what I
suggested was their original order in
my first edition, 1.6. 92 911-10, 18-19
931-10 9112-17 94, and have treated the
Apocalypse of Weeks, i.e. 931-10 9112-17,
as an earlier fragment incorporated by
the author of 91-104 or the editor of the
whole book in his work (as suggested
in my first edition, p. 267), Of the
extent of this Apocalypse I will treat
in loc. The order of these chapters,
which appears to be the original, and
which is restored in this edition, is 92
(see p. 218) 911-20, 18-19 031-10 9112-17
94, Beer, on the other hand, takes
911-4, 18-19 as forming the introduction
to the Apocalypse of Weeks, and
thus arranges the text 91]!-U, 18-19
93 914-1792 94, Martin follows Beer
in this respect, though he admits that
92 should perhaps be placed before
911-Ὰ.
XCII. This chapter obviously forms
the beginning of a new book just as
14! formed originally the beginning
of the section 12-16 ; see p. 27, The
words ‘The book written’, &c., evi-
dently introduce a fresh collection of
visions. 1, The book...indeed
wrote (g). Other MSS. ‘written by
Enoch the scribe’. [Enochindeed...
all the earth}. I have, with some hesi-—
tation, bracketed these words as an
interpolation, Enoch does not attempt
a complete doctrine of wisdom, and
seeing that it was for the chosen race |
only it could ἈΡΩ͂ be said to be
‘praised of all men’ Wrote. Cf.
123, 4, This ‘imate doctrine
of wisdom, (which is) praised
(a-t reading zakuéll6). ἐ ‘ of the com-
plete doctrine’, &c., B-y ‘ this complete
doctrine of windil is praised’. δ:
judge, ἄς, Wisdom is represented as
the πάρεδρος or assessor of God in 849
(note), 2. The times are evil;
but these too are the ordination of
God.
(gq, ela). ν᾿
One’; see 18 (note). 3. πο
righteous one. Used collectively as
in 911°. Instead of ‘and the righteous
. from sleep, shall arise’ g reads
‘and wisdom shall arise’. 3
(mgt), 8 ‘path’, In eternal good-
Sect. V]
Chapters XOIT, 1---Χ ΟῚ. 4
225
4. He will be gracious to the righteous and give him eternal
uprightness, ἡ
And He will give him power so that he shall be (endowed)
brothers
For the word calls me,
ee ree ae ee ee ee ετ
with goodness and righteousness,
And he shall walk in eternal light,
5. And sin shall perish in darkness for ever,
And shall no more be seen from that day for evermore.
XCI. 1-11, 18-19. Enoch’s Admonition to his Children.
XCI. 1. ‘And now, my son Methuselah, call to me all thy
And gather together to me all the sons of thy mother,
And the spirit is poured out upon me,
That I may show you everything
That shall befall you for ever,’
2. And thereupon Methuselah went and summoned to him all
his brothers and assembled his relatives.
3. And he spake
χὰ all the children of righteousness and said :
‘Hear, ye sons of Enoch, all the words of your father,
And hearken aright to the voice of my mouth ;
For I exhort you and say unto you, beloved:
Love uprightness and walk therein.
4. And draw not nigh to uprightness with a double heart,
| And associate not with those of a double heart,
ness and grace. These words are
further explained in ver. 4. 4.
The righteous (fu, β). gq ‘righteous-
*, Power. Uprightness and
power will no longer be dissevered.
Te shall (mf, 8). gqu ‘they shall’.
In eternal light; see 884 (note).
5. Cf. 1014 20,
XCI. 1. All thy brothers... all
the sons of thy mother. οὐ g. Accord-
ing to 2 Enoch 110 57? the names of these
‘sons are Methuselah, Regim, Riman,
1870
|
|
7
Ukhan, Khermion,Gaidal. 3.Untoall
the children of righteousness (gq,
¥ 1). mtu, B-ehny ,ayb ‘to all (>u, + ‘his
children’ δ) concerning his (> B-ehny
1%,b) righteousness’. Beloved (a-w).
B ‘my beloved’. Love uprightness,
&e.: cf. 944. 4. Draw not nigh to
uprightness with a double heart.
This may be derived from Sir, 126
μὴ προσέλθῃς αὐτῷ (i.e. φόβῳ κυρίου)
of. Ps. 123. 30) 30.
Associate not, &c,
ἐν καρδίᾳ δισσῇ :
Jas. 18 δίψυχος.
226
~The Book. of Enoch
[Sect. V
But walk in righteousness, my sons,
And it shall guide you on good paths,
And righteousness shall be your companion. .
5. For I know that violence must increase on the earth,
And a great chastisement be executed on the earth,
And all unrighteousness come to an end:
Yea, it shall be cut off from its roots,
And its whole structure be destroyed.
>
earth,
And unrighteousness shall again be consummated on the
And all the deeds of unrighteousness and of violence -
And transgression shall prevail in a twofold degree,
7. And when sin and unrighteousness and blasphemy -
And violence in all kinds of deeds increase,
And apostasy and transgression and uncleanness iherenag,.
A great chastisement shall come from heayen upon all thee,
And the holy Lord will come forth with wrath and chastise-
ment
To execute judgement on earth.
8, In those days violence shall be cut off from its roots, ἱ
And the roots of unrighteousness together with deceit,
And they shall be destroyed from under heaven, ἢ
» σιν through hmt.; cf. 945, 8 1046,
In righteousness, my sons, g ‘ in up-
rightness and righteousness’, Good
paths, ‘There seems to be a reference
here to the Two Ways, See ver, 19.
5. The Deluge. Violence must
increase. The text reads ‘the state
(or ‘ essence’) of violence shall increase’,
But this is wholly unlikely. I have
therefore emended hélawé (= ‘ state’)
into halaw6, i.e. the substantive verb
with suffix, When we combine
‘must increase’. ‘Out off from
roots: cf. vv. 8,11. 6. The growth
of wickedness afterthe Deluge. 7, 3,
This fresh development of wickedness
will call forth the finaljudgement. 7.
In all (a-q), ᾳ, 8 ‘and all’, Am
transgression. > gu.
>g. . And. > mqt. L ἀν
earth’g. 8.And the roots (mtu, β
>gq. Roots of unrighteousness
ef. vy. 5,11. And(>u, befhp) they
Sect. Υ]
Chapter ΧΟῚ. 5-11
227
9, And all the idols of the heathen shall be abandoned.
And the temples burned with fire,
And they shall remove them from the whole earth,
And they (i.e. the heathen) shall be cast into the judgement
of fire,
And shall perish in wrath and in grievous judgement
for ever.
10. And the righteous shall arise from their sleep,
And wisdom shall arise and be given unto them.
{ll. And after that the roots of unrighteousness shall be cut
of and the sinners shall be destroyed by the sword ,
.. Shall be
ent off from the blasphemers in every place, and those who plan
violence and those who commit blasphemy shall perish by the
\ ha
|
shall be destroyed (miu, 8). > gq.
? 9. The absolute rejection of the heathen
seems to be taught here. This was a
prevailing though not the universal
belief of later Judaism; see Weber,
Jiid. Theol, 386, Idolatry is reprobated
in 997-%10,as here. And (gu, 0,b).
> Other MSS. They shall be cast
into the judgement of fire, This repro-
“bation of the heathen does not appear to
“agree with the teaching of ver, 14 (see
_p. 283), where the conversion of the
heathen is expected. That verse, how-
ἱ ever, belongs to the Apocalypse of
Weeks which has all the appearance of
an earlier fragment incorporated in his
work by the original author of 91-104.
10. The righteous. The singular used
collectively as in 923, Their sleep
(gmq, 4). tu, B-x ‘sleep’, In 91-104
only the righteous attain to the
Resurrection; see 511 (note) for full
dliscussion of the subject. Wisdom :
see 4242 (note). 11, As we
have already seen (p. 224), 9112-17
originally stood after 931-1 As for
this verse, we must regard it as an
interpolation added by the final editor
in order to introduce vv, 12-17 which
he had torn from their original context,
This verse is wholly out of place here,
Judgement has already been consum-
mated, all evil works destroyed, and
all the wicked handed over to a
judgement of fire (vv. 7-9). In ver, 10
the Resurrection ensues and judgement
is now over, But in ver. 11 all this is
ignored and a moral chaos is represented
as still existing—a moral chaos of
exactly the same nature as existed
before the judgement of vv. 7-9, More-
over, the period of the Sword—man’s
part in the final judgement—precedes
the Resurrection; cf, 9019. 911%, The
Resurrection follows upon the destruc-
tion of all evil and the final judgement,
1005, Finally, this verse seems
modelled partly on vv. 7 and 8, and
partly on ver. 12, the expressions about
blasphemers being drawn from ver, 7,
the phrase ‘roots of unrighteousness
shall be cut off’ from ver. 8, and the
Q 2
(λ ὯΝ
228
18. And now I tell you,
The Book of Enoch
[Sect. V
my sons, and show you
The paths of righteousness and the paths of violence.
Yea, I will show them to you again
That ye may know what will come to pass.
19. And now, hearken unto me, my sons,
And walk in the paths of righteousness,
And walk not in the paths of violence ;
For all who walk in the paths of unrighteousness
shall perish for ever.’
" XCIII, XCI. 12-17. The Apocalypse of Weeks. )
%XCIIL. 1. And after that Enoch both tgavet+ and began to
recount from the books.
reference to the Sword from ver. 12 (see
p. 282). 18, Will show (m, 8). qt
‘have shown’. > wu. 19. Hearken
unto me (qv). £8 ‘hearken’. > g.
And®,>g. Paths of righteous-
ness... paths of violence. This
theme is pressed home with great
emphasis in 9414 where we find the
“paths of righteousness’ 941, ‘ paths of
peace ’ 944, “ paths of unrighteousness’
941, ‘paths of violence and of death ’ 94%,
‘paths of wickedness’ and ‘paths of
death’ 948. This is one of the earliest
non-canonical references to the ‘Two
Ways’. See T. Ash. 155 (note in
my edition) 2 Enoch 8016 (note). Cf.
Deut. 8015, 16 Jer. 218 Ps. 1°.
XCIII, 1-10. In these verses we
have an account of the great events
of the world during the first seven
weeks of its history. These seven
belong to the past, the three last
weeks described in 91}5 1 belong
to the future. As this Apocalypse
of Weeks comes from a different au-
thor and date’ to the Dream-visions,
83-90, we are relieved of the
task of harmonizing them, on which
many critics have laboured and to no
purpose, We are not to regard the
2. And Enoch said:
ten weeks as being definite and equal
periods of 700 years each, as Wieseler,
Hoffmann, and others have done; for,
not to press the fact that this reckon=|
ing would place the book after Christ, ;
the facts recorded as occurring in the.
individual weeks would not fall within
the limits assigned them by this theory,
Dillmann’s scheme of seventy genera-
tions of varying length, seven genera-
tions to each week, is still more un-
satisfactory. In the first five weeks
seven actual generations are taken for
each week ; but in the sixth and seventh
weeks fourteen or more generations
are compressed into the needful seven.
Rather we are to regard the ten weeks
as periods of varying length, each
of which is marked, especially toward
its close, by some — event—the firs
the corruption of primitive man and
the Flood; the third by the call of
Abraham; the fourth by the revelation
of the law and the occupation of Pal
tine; the fifth by the building of the
Temple; the sixth by the apostasy οἱ
Israel and the destruction of the
Temple; the seventh by the public:
tion of Enoch’s writings. In the eight
Sect. V]
Chapters XCI, 18-—-XCIIT, 4 229
‘Concerning the children of righteousness and concerning
the elect of the world,
And concerning the plant of uprightness, I will speak these
things,
Yea, I Enoch will declare (them) unto you, my sons:
According to that which appeared to me in the heavenly
vision,
And which I have known through the word of the holy
angels,
And have learnt from the heavenly tablets.’
3. And Enoch began to recount from the books and said:
‘I was born the seventh in the first week,
While judgement and righteousness still endured.
4, And after me there shall arise in the second week great
wickedness,
the Messianic kingdom is established
and lasts to the close of the tenth week.
The final judgement in 91% is held
at the close of the Messianic kingdom.
began. >a-y.
Cf. also Le Livre d’Henoch, par T. G.
_ Peter, Geneve, 1890.
1. +Gavey+
(a-mt). t,B ‘was’. I do not see how the
corruption can be explained, And
From the books.
These were either written by Enoch,
according to some Sections; or by the
angel that accompanied him, accord-
ing to others; cf. 33% 4 408 74? 811, 2,
In the next verse Enoch appeals to
visions, angels, and the heavenly tablets,
as the source of his revelations. 2.
These disclosures are for the children of
righteousness ; cf. 921, The elect of
the world. This designation of the
elect is not found elsewhere in Enoch,
The plant of uprightness: see 1010
(note). Uprightness (a-q). q‘righte-
ousness’, 8 ‘righteousness and upright-
ness’, Will declare (gq, 8). mtu
‘have declared’, Heavenly tablets:
see 478 (note) for a complete account
of this and similar expressions. 3.
Enoch. >mqi. Seventhin the first
week. Ewald and Dillmann find in this
expression the foundation of their theory
that the reckoning here is according to
generations. But this is to press the
words too much, They mean nothing
more than in Gen. 5%, where he is the
seventh of the patriarchs, or ‘seventh
from Adam’, Jude 14, Still en-
dured. The meaning is doubtful.
‘ Judgement’ may be taken in a favour-
able sense. In that case Enoch was
born before the demoralization of man-
kind, ‘The next stanza appears to
favour this view. On the other hand,
the fact that the angels descended in
the days of Jared, nearly sixty years
before Enoch was born, Jubilees 415 10,
is against this view, and would favour
such a rendering as ‘ were held back’.
The righteous judgement of the Deluge
had not yet come. 4. Great
wickedness. Accurding to 6° and
230
The Book of Enoch
[Sect. V_
And deceit shall have sprung up ; as .
And in it there shall be the first end.
And in it a man shall be saved ;
And-after it is ended unrighteousness shall grow up,
ee a ee
And a law shall be made for the sinners.
τὰ
And after that in the third week at its close
A man shall be elected as the plant of righteous indoementl
And his posterity shall become the plant of righteousness
for evermore.
>
And after that in the fourth week, at its close,
Visions of the holy and righteous shall be seen, ἶ
And a law for all generations and an enclosure shall be
made for them.
7. And after that in the fifth week, at its close,
The house of glory and dominion shall be built for ever.
10018 this growth of wickedness should
have been assigned to Jared’s days,
when the fall of the angels took place.
This week includes the Deluge, and the
Coveriant made with Noah: Gen. 8!-
917, The time order in the close
of this sentence is not observed. A
law shall be made (4, ἢ). Since
gmu read ‘law’ in the nom. I take it
that jégabér is in them corrupt for
jétgabar—the reading of g, n. Cf.
ver. 6. ¢,8-n read ‘ He will make a law’.
5. Abraham and his seed chosen as the
race in and through which God would
reveal His righteous judgements—‘ the
plant of righteous judgement’; cf. ver.
2; 1016 (note). His posterity. The
text reads ‘after him (or ‘it”) it shall
come (or ‘become’) the plant of
righteousness’, ἄς. But, since this is
unsatisfactory however we take it, I
suggest that INN (= ‘after him’ or
‘it’) stood before the translator but
was corrupt for INNS = ‘his pos-
terity ’. 6. Visions of the holy
and righteous (img,8). So τ but that
it omits ‘and righteous’, g reads”
‘visions of the holy and righteousness”
ὁ ‘holy and righteous visions’. Th
divine manifestations in favour of I
in Egypt. A law, ὅς. The law
given on Sinai. This law is of eternal
obligation; cf. 99%. An enclosure
Dillmann thinks this refers to th
Tabernacle and the hedging in of the
national life by the law. It seems
rather to refer to the occupation |
of Palestine; cf. 893, 7. 2
house. The Temple will, according
to this author, stand ‘ for ever’, thoug h
one form of it may give place to
another, If this Apocalypse of Weeks
was originally an integral part of 91-104
this ‘for ever’ means only an inde-
finitely long time; for though there is”
an eternal law, there appears to be _
Temple after the final judgement, and
the risen righteous enjoy a purely
spiritual existence like the angels, 88.
in the Book of Jubilees, and possibly
Sees
ἘΝ ΒΥ δοὺς
YP ee a ΡΟ ae De
behold all the works of heaven?
in the Pss. of Solomon.
Sect. V]
Chapter XOIIL. 5-11
231
| 8. And after that in the sixth week all who live in it shall be
blinded,
And the hearts of all of them shall godlessly forsake wisdom.
And in it a man shall ascend; .
And at its close the house of dominion shall be burnt with
fire,
_ And the whole race of the chosen root shall be dispersed.
9. And after that in the seventh week shall an apostate
generation arise,
And many shall be its deeds,
And all its deeds shall be apostate.
10. And at its close shall be elected
The elect righteous of the eternal plant of righteousness,
To receive sevenfold instruction concerning all His creation.
ΠῚ. For who is there of all the children of men that is able
: “to hear the voice of the Holy One without being troubled ?
_ And who can think His thoughts? and who is there that can
8. The
_ time of the divided kingdom in Israel,
A man, i.e. Elijah; cf, 8953,
of growing degeneracy and darkness.
At
ἢ the close of this week the Temple is
destroyed and the nation carried into
‘root οὗ might’.
be elected (a, acfhikn).
Chosen root (g, 8). mgt
9. This week
embraces the period from the Captivity
to the time of the author. It is an
apostate period. The same judge-
ment is passed upon it in 897-%,
Apostate 1° > gm. 10. The writer
here refers to his own disclosures which
will be made known at the end of the
seventh week, It might seem that it
would be impossible for any writer to
make such extravagant claims for his
productions. We find some slight ap-
proach to these in Sir. 24-52, Shall
bdlopwy ya yb
captivity.
12. And how should there
The elect
Cf. 11 Greek
9g, Coy ab
shall be recompensed ’,
righteous (q, abefhikax).
version, £ supports this,
read ‘the elect of righteousness’, m
‘the righteous’, w ‘the elect’, The
revelations are designed for the elect
righteous, for only these will receive
them; cf. 1006 1041% 18, 11-14.
The verses are completely out of place
in their present context, as Laurence,
Hoffmann, and Schodde have already
remarked, and subsequently Beer and
Martin. They would belong rather
to the Book of the Heavenly Lumina-
ries, 72-79 82, but are foreign in
character to the whole tone of this
book, 91-104, and do not as a matter
of fact rightly describe any one of the
books of Enoch. ΓΙ, The voice
of the Holy One, i.e. the thunder;
cf. Job 374° Ps, 29. Think His
᾿
ὶ
\
\
)
232 The Book of Enoch [Sect. V
be one who could behold the heaven, and who is there that could
understand the things of heaven and see a soul or a spirit and —
could tell thereof, or ascend and see all their ends and think
them or do like them ? 13. And who is there of all men that —
could know what is the breadth and the length of the earth, and
to whom has been shown the measure of all of them ? 14. Or
is there any one who could discern the length of the heaven and
how great is its height, and upon what it is founded, and how
great is the number of the stars, and where all the luminaries
rest Ὁ]
XCI. 12-17. The Last Three Weeks.
Ὶ
‘ 12, And after that there shall be another, the eighth week, that
of righteousness,
And a sword shall be given to it that a righteous
judgement may be executed on the oppressors,
And sinners shall be delivered into the hands of the
righteous.
13. And at its close they shall acquire houses through their
righteousness,
And a house shall be built for the Great King in glory for
evermore,
14d. And all mankind shall look to the path of uprightness.
thoughts: cf. Job δ9.910 3853 Pgs. 40° XCI. 12-17. These verses giving
92° Eccles. 11°. 12. Asoul(ging, an account of the last three weeks of ©
bxy). t, B-bey ‘His breath’. Aspirit the world’s history are here restored to
(mtu, bry). gq acorruptionoftextinmtu. their place after 931-2 (see p. 224),
B-bxy ‘ His spirit’. These words would the account of the first seven weeks.
refer to Enoch’s journey through heaven 12. The eighth week sees the establish-
x
εἰ
rl
lS a
τ
rt
ae
ae
%
ee
δ᾽
and Hades. Ascend: cf. Prov. 304. ment of the Messianic kingdom. It
Their ends, i.e. of the things of likewise forms the first act of the final —
heaven, But ‘aknafihdmi (= ‘their judgement, for it is the period of the —
ends’) may be corrupt for meknjatih6ma Sword; cf. 9019: and the wicked are —
= ‘their causes’. 13. Cf. Job given into the hands of the righteous —
38% °, Not given in Enoch, 14. οἵ, 957 961 9812 994%; also 38°, 18.
The length of the heaven, &.: Jer. On the period of strife will follow that —
3187 Job 118. Not given in Enoch, of rest and quiet possession of the —
Enoch. house of the Great King shall be built’, —
Founded: cf. 18% 8. Number of earth; cf. 15. 6031, 22 6520-23, A house
the stars. This is nowhere found in «~..for the Great King (a-g,8). g‘the _
:
Sect. V]
Chapters XCII, 18 —XCI. 17
233
14a, And after that, in the ninth week, the righteous judge-
ment shall be revealed to the whole world, © |
ὁ. And all the works of the godless shall vanish from all the
earth,
ὁ. And the world shall be written down for destruction.
15. And after this, in the tenth week in the seventh part,
‘There shall be the great eternal judgement,
In which He will execute vengeance amongst the angels.
16. And the first heaven shall depart and pass away,
And a new heaven shall appear,
And all the powers of the heavens shall give sevenfold
light.
17. And after that there will be many weeks without number
for ever,
This means first of all the temple and
in the next place Jerusalem. 14,
This stanza is difficult, It is too long
by one line, whereas the preceding
stanza is too short, Accordingly I have
transposed 14d to the close of the
“preceding stanza, The ninth week,
as Dillmann supposes, may mean the
period in which true religion will
spread over the earth, and the judge-
ment described in ver. 12, and executed
by the righteous, will be made known
to the neutral Gentile nations with a
view to their conversion; cf. 50?-°
90%, 88, ὃ With this view the
concluding words of this verse would
harmonize well, Yet see ver. 15 (note).
The works of the godless shall
vanish: cf. 10%, 30, 21. The world
shall be written down for destruc-
tion (m, 8). g ‘He shall write down
(i.e. decree) the destruction of the
world’, ¢ ‘He shall write down the
world for destruction’. >w. q a cor-
| ruption of g(?), The opposite phrase
‘written down for life’ is found in
Is. 42 pwnd 3nd, This destination
will take effect towards the close of the
tenth week. 15. The tenth week
ends with the final judgement on the
watchers, As there is no mention of
the judgement of the wicked by God
in person in this verse, the preceding
verse may in some measure refer to
it. Thereshall be the great eternal
judgement, In which .. . amongst
the angels (a-t), The structure of the
stanza supports this text. ¢, B-in
insert a gloss and read
‘There shall be the eternal judgement,
And it shall be executed on the
watchers of the eternal heaven,
The great (judgement) in which He
will execute vengeance amongst the
angels.’
16. Observe that though there will be a
new heaven, cf. Is. 6517 6622 Ps. 10226,
there is no mention of a new earth, cf.
104? (note). For the idea of a new
creation cf. 454 721 (note). Seven-
fold: cf. Is. 8036 601% 2, mgt, B-ahk
add ‘for ever’. 17. This verse
234
The Book of Enoch
[Sect. V _
And all shall be in goodness and righteousness,
And sin shall no more be mentioned for ever.
_ XCIV. 1-5. Admonitions to the Righteous.
XCIV. 1. And now I say unto you, my sons, love righteousness
and walk therein ;
:
For the paths of righteousness are worthy of acceptation,
But the paths of unrighteousness shall suddenly be destroyed
and vanish. -
2. And to certain men of a generation shall the path of |
violence and of death be revealed,
And they shall hold themselves afar from them,
And shall not follow them.
3. And now I say unto you the righteous :
Walk not in the paths of wickedness, nor on the paths of death,
And draw not nigh to them, lest ye be destroyed.
4. But seek and choose for yourselves righteousness and. an
elect life,
And walk in the paths of peace,
And ye shall live and prosper.
5. And hold fast my words in the thoughts of your ini
And suffer them not to be effaced from your hearts ; 7
For know that sinners will tempt men to evilly-entreat
wisdom,
closes the Apocalypse of Weeks. And
all (q). > Other MSS.
XCIV. This chapter introduces the
practical part of this Section. Though
written for the righteous, it devotes as
much attention to the woes awaiting the
sinners. . 1. Love righteousness,
&e.: cf. 915. Worthy of accepta-
tion (t, 8). gmq ‘worthy and ac-
ceptable’. uw‘ worthy’.: Cf. 1 Tim, 11
ἀποδοχῆς ἄξιος. Paths of unrighte-
ousness ... destroyed: cf. Ps. 1°,
>=
On the ‘two paths’ see 9119 note,
2. The revelations through Moses d
the Prophets. Paths of... death: cf,
Prov. 1412 Jer. 218.
(gmt, bx). B-ba ‘path’,
ness. +‘and of violence’ β.. we
not nigh: cf. 9141045 4, But
seek. g reads ‘as those who seek
evil’, and connects the words with
the preceding -verse. And ye sk L
(gmq). t, β. ‘that ye may’, - ὅν
To evilly-entreat. The text =‘ to
the men who so build.
Sects V]
Chapter XCIV. 1-10
235
So that no place may be found for her,
And no manner of temptation may minish,
XCIV. 6-11. Woes for the Sinners.
6. Woe to those who build unrighteousness and oppression
And lay deceit as a foundation ;
For they shall be suddenly overthrown,
And they shall have no peace.
-1
. Woe to those who build their houses with sin ;
For from all their foundations shall they be overthrown,
And by the sword shall they fall.
[And those who acquire gold and silver in judgement
suddenly shall perish. |
8. Woe to you, ye rich, for ye have trusted in your riches,
And from your riches shall ye depart,
Because ye have not remembered the Most High in the
days of your riches.
9. Ye have committed blasphemy and unrighteousness,
And have become ready for the day of slaughter,
And the day of darkness and the day of the great judgement.
10.
Thus I speak’and declare unto you:
He who hath created you will overthrow you,
make...
rendering of κακοποιεῖν,
evil’, apparently a mis-
No place
_ may be found for her: cf, 421. 6.
Some of the forms that wickedness will
assume in those days. Build: οἵ,
91, Have no peace. This recurs
in 9811, 16 9918 1018 102% 103%. See
also δέ (note). © 7. Build their
houses with sin: from Jer. 2213
ῬΊΣ ΝΟΣ in’ ΠῸΣ 10, They, i.e.
[And those
who acquire... perish.] I have
bracketed this sentence as an inter-
polation. The subject of riches is not
dealt with til) the next woe in ver.
8. Our author does not condemn
the acquisition of wealth in itself but
its acquisition by wrong means. Cf,
978, from which passage this interpola-
tion may .in part be drawn. The re-
moval of this sentence sets the stanza
right. 8. Trusted in your riches.
This phrase is drawn from Prov. 11%
MYyI πῶ, Cf. Pss. 495 627, In Jer.
95 the rich man is bidden not to glory
in his riches. Pss. 49° 527. Cf. also
1 En, 467 6510 96497819, 9, Through
their sin and blasphemy they are now
ripefor judgement. Day of slanghter,
&c.: see 45° (note). And the day
236
The Book of Enoch
[ Sect. V
And for your fall there shall be no compassion,
And your Creator will rejoice at your destruction.
11. And your righteous ones in those days shall be
A reproach to the sinners and the godless.
Enoch’s Grief : fresh Woes against the Sinners.
XCV. 1. Oh that mine eyes were [a cloud of] waters
That I might weep over you,
And pour down my tears as a cloud + of + waters :
That so I might rest from my trouble of heart !
2. + Who has permitted you to practise reproaches and wicked- β
ness ?
And so judgement shall overtake you, sinners. Γὺ
;
j
3. Fear not the sinners, ye righteous ;
For again will the Lord deliver them into your hands,
of darkness. Ὁ» 0, a. 10. Your
Creator will rejoice at your destruc-
tion. This sentiment has its parallels
in the O. T., cf. Pss. 284 371% 13, and
in our text 898 and 977. 11. Your
righteous ones, i.e. the righteous
among his children’s descendants. This
stanza is imperfect.
XCV. 1. Oh that mine eyes were
[a cloud of] waters. ‘Cloud’ here
is impossible, however it may be in the
next line. Its genesis is, I think,
clear, The text = DW) fIp DY JAD.
Here the impossible })) is either a
dittograph of °°): then we should
have ‘ Oh that mine eyes were waters’ :
or it is a corruption of ἢ, In that
case we should have ‘Oh that mine
eyes were a spring of waters’. In
this latter case we might compare 2
Bar. 35% ‘Become ye springs, Ὁ mine
eyes, and ye, mine eyelids, a fount
of tears’. Our text, of course, is based
on Jer. 91 ‘Oh that my head were
waters, and mine eyes a fountain of
tears’, As a cloud of waters =
ὈΝ jI~5, which should probably have —
been translated ‘as a cloud pours”
waters’: or still better take DMD as_
corrupt for OV: then we should have
‘as a cloud (pours) rain’, 2.
Who has permitted (lit. ‘ given’) you 7
(g,6( =D29N2 "2)). But a—g( = D33N* 1)
‘Who will give you’ or ‘Oh that ye
were’ is probably right. Then either
omitting ‘to practise’ with g, or emend-
ing tégabért into tétgabara, we should
have ‘Oh that ye were become a re-
proach and wickedness’, In that case we —
should in the next line adopt the sub-
junctive with 8 and not the indicative
ina, The couplet would then run: ὦ
‘Oh that ye were become a reproach
and an evil ; Ἧ
And that so judgement might over-
take you, sinners,’ a
3. Yet-let not the righteous fear; for
the period of their supremacy is at hand;
ef, 9112, Again. The writer may
refer to the Maccabean victories; for
on
Sect. V]
Chapters XCIV. 11—XCVI. 1
237
That ye may execute judgement upon them according to
your desires.
-
reversed :
. Woe to you who fulminate anathemas which cannot be
Healing shall therefore be far from you because of your
sins.
οι
. Woe to you who requite your neighbour with evil ;
For ye shall be requited according to your works,
6. Woe to you, lying’ witnesses,
And to those who weigh out injustice,
For suddenly shall ye perish.
7. Woe to you, sinners, for ye persecute the righteous ;
For ye shall be delivered up and persecuted because of
injustice,
And heavy shall its yoke be upon you.
Grounds of Hopefulness for the Righteous: Woes for the Wicked.
| XCVI. 1. Be hopeful, ye righteous; for suddenly shall the
sinners perish before you,
And ye shall have lordship over them according to your
desires.
these were victories over Sadducean
influences. Though the Maccabean
princes are now Sadducees themselves,
the period of the Sword, the time of the
vengeance of the righteous, is coming.
4. Magical practices and incantations
are here referred to. Which cannot
(‘ean’ gq) be reversed (gq). ἐ, B
‘which you cannot reverse’. Cf. 8° on
the reversing of incantation. 5.
Requite ... with evil. For like ex-
pressions cf, Proy. 1718 ‘reward evil
for good’, 20? ‘Say not, I will recom-
pense evil’ U-MMDY'N, 24° Rom.
ν᾿
1217, . Requited according to your
works: cf. 1007 Judg. 17, 6.
Weigh out injustice, i.e. are unjust
judges, but the expression is strange.
7. Ye shall be delivered up (9).
Other MSS. ‘ye shall deliver up’.
And persecuted (a-gt, B-a). gt, a ‘and
ye shall persecute’. Its yoke (gmq).
t, β ‘ their yoke’.
XCVI. The righteous exhorted to
hope in the coming Messianic kingdom,
and fresh woes denounced against the
sinners. 1. Lordship: cf. 9112
(note) 95% 7 9812, 2, This verse
238
The Book of Enoch
[Sect. V
2, And in the day of the tribulation of the sinners,
Your children shall mount and rise as. eagles, -
And higher than the vultures will be your nest,
And ye shall ascend and enter the crevices. of the earth,
And the clefts of the rock for ever as coneys before the ©
unrighteous,
And the sirens shall sigh because of you and weep. |
}
3. Wherefore fear not, ye that have suffered ; — |
For healing shall be your portion, |
And a bright light shall enlighten you,
And the voice of rest ye shall hear from heaven,
4, Woe unto you, ye sinners, for your riches make you appear
like the righteous,
But your hearts convict you of being sinners,
And this fact shall be a testimony against you for a
memorial of (your) evil deeds,
5. Woe to you who devour the finest of the wheat,
And drink wine in large bowls,
And tread under foot the lowly with your might. |
must be an interpolation: it is foolish
in itself and interrupts the context. It
is the wicked. who will flee to hide
themselves in secret plaves, 975 1004 102',
and not the righteous: the latter will
not have to conceal themselves on the
day of judgement, 104°. Perhaps the
first three lines may be original, | In
the day of the tribulation of the
sinners, This would naturally mean
when the sinners suffer tribulation ; but
it must mean here in the day when
tribulation is caused by the sinners,
Mount and rise, ἄς. From Is. 405),
Higher than the vultures: cf. Jer.
4916, Enter the crevices of the
earth, &c. These words are taken
from. Is; 21% 1% 21, and are used there
of those who flee through fear from
the presence of the Lord. Hence they
are most inappropriate in their present
- escape the unrighteous.
a ΨΜΨ0Ψ.ΨΝ
connexion. Before the unrighteous, —
These words imply that the righteous —
go. into the clefts of the rocks to
. The sirens.
Whether sirens (so the Ethiopic version -
renders σειρῆνες Is. 13% Jer, 2739) or
satyrs, the meaning of the word is un- —
certain, gt, β read ‘as the sirens’ j
3. A bright light : see 38 (note).
Your riches make you appear like —
the righteous. Wealthy sinners could —
appeal to their riches as a proof of their —
righteousness; for according to the O.T,
doctrine of retribution, prosperity was —
a mark of righteousness, This fact,
i,e. that your riches prove you to be
righteous, For amemorial, &e, : of,
yer. 7. 5, The finest of the
wheat: Pss, 817 (Ah abn) 1474,
+*Wine in large bowls}, i i.e. not in wir
cups. Like the magnates in
.
Sect. V]
Chapters XCVI. 2—XOVII. 2 239
6. Woe to you who drink water from every fountain,
For suddenly shall ye be consumed and wither away,
Because ye have forsaken the fountain of life.
7, Woe to you who work unrighteousness
And deceit and blasphemy :
It shall be a memorial against you for evil.
i 2)
. Woe to you, ye mighty,
Who with might oppress the righteous ;
For the day of your destruction is coming.
‘In those days many and good days shall come to the
righteous—in the day of your judgement.
<The Evils in Store Jor Sinners and the Possessors of easy
Wealth.
ΧΟΥ͂Π. 1. δον, ye righteous, that the sinners will become
a shame
And perish in the day of unrighteousness.
2. Be it known unto you (ye sinners) that the Most High is
mindful of your destruction,
And the angels of heaven rejoice over your destruction.
_ Amos 6°, these wealthy sinners drank
from flagons, not from cups, The text
which is here corrupt =‘ the strength
of the root of the fountain ’ = ἰσχὺν
ῥίζης πηγῆς = PY ΡΝ M5 corrupt for
ὯΝ ῬΊΩΞ --ἰὐμοδούυδι phrase used of the
_ drinking-vessels of the luxurious nobles
in Samaria. 6. Drink water from
every fountain. [For ‘from ΓΙ
᾿ fountain’ the text reads literally ‘a
every time’ = ΣΡ corrupt for
yap ‘from every fountain’. The
words are here used metaphorically as
opposed to ‘the fountain of life’ used
at the close of the stanza. Jer. 213—
‘they haye forsaken Me the fountain
of living waters’ —was in the mind of
our author, Cf, Ps. 36% For sud-
denly shall ye be consumed (mgt).
g, 8 ‘for suddenly shall ye be requited
and consumed’, wu (defective) ‘sud-
denly’, Forsaken, &c, See note on
the first line of the stanza. 408
918 945,39, A memorial, Cf. ver. 4.
8. Many and good days. The refer-
ence here seems to be to the temporary
Messianic kingdom in which the right-
eous who are living at the time will
participate,
XCVII, This chapter mainly con-
sists of threatenings against the wicked.
1. In the day of unrighteousness,
A peculiar expression for the day ap-
pointed forthe judgement of unrighteous-
ness; see 45? (note). 2. Angels
of heaven (a,n). 6-n ‘angels’, Cf,
240
3.
The Book of Enoch [Sect. V
What will ye do, ye sinners,
And whither will ye flee on that day of judgement,
When ye hear the voice of the prayer of the righteous ?
Yea, ye shall fare like unto them,
Against whom this word shall be a testimony :
“Ye have been companions of sinners.”
And in those days the prayer of the righteous shall reach
unto the Lord, ©
And for you the days of your judgement shall come.
. And all the words of your unrighteousness shall be read out
before the Great Holy One,
And your faces shall be covered with shame,
And He will reject every work which is grounded on un-
righteousness.
Woe to you, ye sinners, who live on the mid ocean and on
the dry land, |
Whose remembrance is evil against you. [
. Woe to you who acquire silver and gold in unrighteousness |
ἷ
and say : |
«“ We have become rich with riches and have possessions;
And have acquired everything we have desired.
*
94! for a similar expression of religious
hate contrasted with Luke 1619, 3.
Whither will ye flee: cf. 102}.
The prayer of the righteous: cf.
ver. 5. 4, Shall fare (σιν). mt, β
‘shall not fare’. Against whom (4).
t ‘for against you’. mq, B ‘ye against
whom’. This word...‘Ye have
been companions of sinners.’ 964
may be taken in this sense. The
Pharisaic duty of separation from the
unrighteous could not be more strongly |
enforced. 5. The prayer of the
righteous: cf. 47? 97% 99% 16 1048,
This cry of the righteous for vengeance
on their persecutors is found in Rev.
6° Righteous (a-g, B-afhikpv).
g, afhikpy ‘holy’. 6. All the
words of (mgt, B-a). g ‘all’. Shall
be read out, i.e, from the books of
remembrance of evil deeds: see 47% ᾿
(note). Cf. Matt, 1286 πᾶν ῥῆμα ἀργόν,
ὃ ἐὰν λαλήσουσιν οἱ ἄνθρωποι, ἀποδώσουσιν
περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως---
which seems a reminiscence of our text. —
Great Holy One (g,gmq,n). tu,8-nya ῦ
‘Great and Holy One’: see 18 (note) ἐτ
92" (note). Covered with shame: 3
cf. 466 62! 634. He will reject
every work (gqt). mu, B ‘every work —
shall be rejected’. 7. On the Ἢ
mid ocean and on the dry land, i.e, —
everywhere. Remembrance: cf. —
1009 12 1048, 8. Cf, 94% 8 (note);
also Sir, 1119 Luke 12% Withriches —
(mgt, 8). > gu. The words of the rich, —
Sect. V] Chapters ΧΟΥ͂ΙΙ. 8—XCVIIL. 2 241
9, And now let us do what we purposed :
For we have gathered silver,
94 And many are the husbandmen in our houses,
99 And our granaries are (brim)full as with water.”
10. Yea and like water your lies shall flow away ;
For your riches shall not abide
But speedily ascend from you ;
| For ye have acquired it all in unrighteousness,
And ye shall be given over to a great curse.
Self-indulgence of Sinners: Sin originated by Man: all Sin
recorded in Heaven: Woes for the Sinners.
XOVIIL. 1, And now I swear unto you, to the wise and to the
foolish,
For ye shall have manifold experiences on the earth.
— κοα ἐπαν...............ϑὕὍὌὃ0...ΨΨΧὍΧὍὕὃὕ0ὅϑὕὕϑθὕϑ«0ἀἐἁστ΄τσττστον
᾿ 2. For ye men shall put on more adornments than a woman,
| And coloured garments more than a virgin :
In royalty and in grandeur and in power,
And in silver and in gold and in purple,
And in splendour and in food they shall be poured out as
water.
when retranslated into Hebrew, rhyme (με). a-w, B ‘riches with you’. Riches
as they do in Lamentations 57°" ‘We shall... speedily ascend: cf. Prov.
have become rich with riches’, &.= 295, All (gmt, B-n). > gqu, n.
3) bby wmwy wy XCVIII. This chapter introduces a
af ; fresh division in 91-104. This division,
PS WN aR 0) sad 98-1023, consists mainly of a denuncia-
9. ὌΠ AY - tion of the sinners, of their errors in
ὩΒΌΝ ADN ADD "5 life and ἜΝ and announces their
coming judgement. 1, Iswear unto
ΔΖ Ὁ
Na 3K DIN you. This formula occurs here for the
* yaayis o> ody first time but recurs frequently; cf. vv. 4,
, And many (9,9, 1»). qt, B-b 6; 99%,&. To the wise and to the
‘imany’. As withwater(,g). Other foolish. The foolish are addressed in
SS. ‘and as with water’. 10. 98-1028; the wise in 1024-104. To
is verse is a rejoinder to the boast- the foolish (mu, 8). g,gqt ‘not tothe
ng of the sinners. The writer takes up _ foolish’. 2. Shall be poured out
the last words and gives them adifferent as water. Phrase from Ps. 22!4,
urn. Your lies:i.e.the false things Their personality giving itself wholly
n which you trust. Your riches to such external possessions will at last
13870 R
242
The Book of Enoch
[Sect. V
3. Therefore they shall be wanting in doctrine and wisdom,
And they shall perish thereby together with their
POSSesSLONS ;
And with all their glory and their splendour,
And in shame and in slaughter and in great destitution,
Their spirits shall be cast into the furnace of fire.
4. I have sworn unto you, ye sinners, as a mountain has not
become a slave,
And a hill does not become the handmaid of a woman,
Even so sin has not been sent upon the earth,
But man of himself has created it,
And under a great curse shall they fall who commit it.
5. And barrenness has not been given to the woman,
But on account of the deeds of her own hands she dies
without children.
6. I have sworn unto you, ye sinners, by the Holy Great on
That all your evil deeds are revealed in the heavens,
And that none of your deeds of oppression are covered and
hidden.
7. And do not think in your spirit nor say in your heart that
ye do not know and that ye
lose itself in them, as water is lost in
the earth, 3. In great destitu-
tion. In contrast to their wealth in this
world. Their spirits: cf. ver. 10; 103°.
Into the furnace of fire (g,9,8). >
mgiu. Cf. Matt, 134% 5°, As incorporeal
spirits the wicked are cast into hell,
This ‘ furnace of fire’ is the final place
of punishment. 4. The writer now
proceeds to attack the immoral view
that sin is something original and un-
avoidable, Sin was of man’s own de-
vising: see 6911 (note). Yetthe writer
still ascribes the introduction of sin
into the world to the fallen angels;
cf, 1005. The contrast of mountain
and slave and hill and handmaid is
do not see that every sin is
suggested by the fact that ἽΠ (=
‘mountain’) is masculine in Hebrew
and MY) (= ‘hill’) is feminine. Th
Aramaic we have WM and Nid".
And as a consequence of their sin m
are punished just because sin is ὃ
voluntary thing. The instance in tl
text is chosen as an illustration of
general law; cf. Hos, 9%. Be
ness (tu, B-n'). g,gmg, ἨΔ ‘ simula
tion’, or ‘excuse’, 6-8, The writ
next deals with the view that God de
not concern Himself with the world
or the deeds of men, οἵ, Job 22%
Ps. 734, and declares that the deed:
of men are recorded every day
heaven, 6, Holy Great One (gq
248
every day recorded in heaven in the presence of the Most
High, 8, From henceforth ye know that all your oppression
wherewith ye oppress is written down every day till the day
of your judgement.
Sect. V] Chapter XCVITT, 3-18
9. Woe to you, ye fools, for through your folly shall ye
perish; and ye transgress against the wise, and so good hap
shall not be your portion. 10, And now, know ye that
‘ye are prepared for the day of destruction: wherefore do not
hope to live, ye sinners, but ye shall depart and die; for ye
know no ransom; for ye are prepared for the day of the
great judgement, for the day of tribulation and great shame
for your spirits.
11. Woe to you, ye obstinate of heart, who work wickedness
and eat blood ;
Whence have ye good things to eat and to drink and to be
: filled ?
From all the good things which the Lord the Most High has
placed in abundance on the earth; therefore ye shall have no
“peace. 13. Woe to you who love the deeds. of unrighteous-
“ness; wherefore do ye hope for good hap unto yourselves ?
know that ye shall be delivered into the hands of the righteous,
and they shall cut off your necks and slay you, and have no
mercy upon you.
wm, B-n ‘Holy and Great One’,
7. Recorded; cf. 97° 988 100! 1047 8,
8. From henceforth ye know, i.e.
from the publication of Enoch’s book
in these later times. 9. This verse
introduces a long succession of woes
(directed against the sinners. Trans-
gress against (y,g). m ‘know not’,
q ‘tend not’, ἐ, β ‘hearken not to’.
10. Prepared: cf, 94°. Die. This
refers not only to the loss of the life
temporal but also of the life eternal.
Noransom: Ps. 49%%% For (00, 8).
g ‘and ~~ >myl. Day of the great
18, Woe to you who rejoice in the tribulation
judgement, &c.: see 45? (note). For
your spirits: see ver. 3 (note). 11.
The denunciation of individual sinners,
Obstinate of heart: οἵ, 1003, . Who
work (2nd sing. ¢,8). In 3rd sing.
gigmq. The next verb ‘eat’ is pre-
served only infinthe 2ndsing. Eat
blood: οἵ. 75, Not content with en-
joying the best of everything that God
gives, these sinners eat blood and break
the divine law; cf. Book of Jubilees
γ38-82216 Acts15%, The Lord (a-m).
m, 8 ‘our Lord’, Have no peace;
see δ΄ (note), 12, Delivered into
R2
244
of the righteous; for no grave shall be dug for you.
The Book of Enoch
[Sect. V
14. Woe
to you who set at nought the words of the righteous; for ye
shall have no hope of life.
lying and godless words ;
15. Woe to you who write down
for they write down their lies that
men may hear them and act godlessly towards (their) neighbour.
16. Therefore they shall have no peace but die a sudden death.
Woes pronounced on the Godless, the Lawbreakers : evil Plight of
Sinners in the last Days: further Woes.
XCIX. 1. Woe to you who work godlessness,
And glory in lying, and extol them :
Ye shall perish, and no happy life shall be yours.
wo
sinners | :
They shall be trodden under foot upon the earth.’
3. In those days make read y, ye righteous, to raise your pom
as a memorial,
the hands of the righteous: see 91?”
(note). 13. No grave shall be
dug for you. gy read ‘no grave of
yours shall be seen’. Cf, Jer, 8? 2219,
14. No hope of life, &c.: cf. 961
981, 15. Cf. 104% This verse
attests the vigorous literary strife exist-
ing between the Sadducean or Hellen-
istic and the Pharisaic party. Act
godlessly (yqlu. ras‘a = ἀσεβεῖν : cf. 19
58 8? &c.). 8B inserts a negative and
changes ba‘éd ( =‘ neighbour’) into’ébad
=‘ folly’. This necessitates a change
of rendering ‘not forget (their) folly’.
Cf. ‘ver. 9 16. Have no peace :
see 54(note). A sudden death: cf.
94}, 5 7 956 96% §,
XCIX. 1. In 98" the writers of the
Hellenistic literature are denounced :
here all those who sympathize with
or praise them; cf. 945 98 (note).
To you (a-.g). ,g, 8 ‘to them’. There
is a constant confusion of the ‘second
. Woe to them who pervert the words of uprightness,
And transgress the eternal law,
And transform themselves into what they v were not [into
«
and third persons in the MSS.—in part
owing no doubt to a not infrequent
change in the original from the second ©
person to the third or vice versa. I will
notice only the most important. 9.
To them (g,gm). gtu, B ‘to you’.
Pervert the words of uprightness :
cf. 945. The eternal law, i.e. the
Mosaic law; 54 99%, ‘Transform —
themselves into what they were not.
This may merely mean that they adopt
generally the Hellenistic customs, as I
thought in my first edition; but
reference is rather the medical ope
tion undergone by many of the young
Jews of noble birth, in order that they
might appear like Greeks when they
undressed for the Greek games in Jeru=
salem. Cf. Ass. Mos. 88; Jos. Ant.
xii. 5. 1. By this operation the fore-
skin was brought forward. [Int
sinners.] Bracketed as a gloss. 3. _
Your prayers: see 97° (note),
Sect. V]
Chapters XOVITT, 14—XCTIX. 7
245
And place them as a testimony before the angels,
That they may place the sin of the sinners for a memorial
before the. Most High.
4. In those days the nations shall be stirred up,
And the families of the nations shall arise on the day of
destruction.
5. And in those days the destitute shall go forth and carry off
their children,
And they shall abandon them, so that their children shall
perish through them :
Yea, they shall abandon their children (that are_ still)
sucklings, and not return to them,
‘And shall have no pity on their beloved ones.
6, And again I swear to you, ye sinners, that sin is prepared
for a day of unceasing bloodshed.
7. And they who worship
stones, and grave images of gold and silver and wood (and stone)
_ Place them (a. B ‘ye have placed
them’). . . before the angels. This
mediatorial function of the angels (cf.
92-11 note) has its root in the O.T.,
ef. Job 51 3373 Zech. 113. but has no
place in the N.T., except in Rev. 8% *.
See my note on the mediation of angels
in T. Lev. 35 T. Dan. 67. The Most
High. This title is found in all Sec-
tions of the book. The title ‘ Most
High’ appears in 9° 101 467 601, 22 627
7a) 94° 075 98% % 99% 19101155 % 4,
In the last times there will be wars
and tumults among the nations of the
earth. This will be the period of the
Sword ; ef. 9019 9112 966, Shall be
Stirred up (¢, 8). α- σέ." are stirred
up’. . Shall arise (¢, B). a—mt
‘;hall raise up’. 5. The terrible
results of famine are here depicted.
There is no reference to miscarriages
in the verse, as has generally been sup-
posed and so rendered: nor to rending
their children in pieces, as has been
universally supposed and translated.
Abandon them (a). 8 ‘abandon their
children’, 6—C. 6. Denunciation
of the idolatry and superstition of the
wicked. In this denunciation not only
the apostates but also the actual
heathen are included, 6. Day of
unceasing bloodshed, i e. the judge-
ment of the sword; see 9112 (note)
"45? (note). Quoted by Tertullian, De
Idol, iv ‘ Et rursus iuro vobis, pecca-
tores, quod in diem sanguinis perdi-
tionis poenitentia parata est’. It will
be observed here that Tertullian’s ‘in
diem sanguinis perditionis’=e«is ἡμέ-
ραν αἵματος ἀπωλείας -- “ον Ds ow,
where soy is corrupt for yb = ἀδια-
λείπτου as in our text. Symmachus so
renders syd in Job 168 where the
Mass. has IY). Further ‘ poenitentia’
in Tertullian appears to be corrupt for
‘impenitentia ᾽ -- ἀμετανοησία, of which
the word ‘ sin ’ in our text may be a loose
rendering. 7. Grave images of
gold and silver and wood (and
stone)... worship ... demons: cf.
246 The Book of Enoch [Sect. V
and clay, and those who worship impure spirits and demons, and —
all kinds of idols not according to knowledge, shall get no manner .
of help from them.
8. And they shall become λυ. by reason of the folly of their —
hearts,
And their eyes shall be blinded through the fens of their
hearts
And through. visions in their dreams.
9. Through these they shall become godless and fearful ;
For they shall have wrought all their work in a lie,
And shall have worshipped a stone:
Therefore in an instant shall they perish.
4
10. But in those days blessed are all they who accept the words
of wisdom, and understand them, |
And observe the paths of the Most High, and walk i in the
path of His righteousness,
And become not godless with the uN hy
For they shall be saved.
11. Woe to you who spread evil to your neighbour
For you shall be slain in Sheol.
Rev. 99°, Thave added ‘and stone’ in bad to worse; οἵ, Book of Wisdom .
accordance with Tertullian as quoted 1412 27 Rom.. 1%. Shall become —
below. Impure (8, Tertullian ‘in- godless: cf. 93° 99% On the re- —
famibus’). a ‘evil’. Corruption is Jation of dreams to superstition, ef. —
native to the Ethiopic. Demons:
cf. 161 19'. Not according to
knowledge: gqt (,gu), Tert. ‘non se-
cundum scientiam ’. B ‘in idols’
temples’, The passage in Tertullian,
De Idol. iv, runs ‘Qui servitis lapidibus,
et qui imagines facitis aureas et argen-
teas et ligneas et lapideas et fictiles, et
servitis phantasmatibus et daemoniis et
spiritibus infamibus [MSS. give in-
Samis] et omnibus erroribus non se»
cundum scientiam, nullum ab iis in-
venietis auxilium’ ; cf. Book of Jubilees
12114. 8. The victims of such super-
stition and idolatry will proceed from
Sir. 311-7, 9. Through these, —
i.e. dreams, Sir. 408. 10, As —
sudden destruction will befall the ido- —
laters, ver. 9, so salvation will be the —
recompense of those who accept the
true wisdom. ΟΥ̓ His righteous. _
ness (a-u). u, B ‘of righteousness’, —
11. Shall be slain: cf. 108%. This —
is the extreme penalty of sin: a less —
severe punishment is eternal condemna- ὦ
tion to Sheol, but that not attended by
the ‘slaying’ of the soul; cf. 2213,
see 631° (note) 1087. 4
Amos 85 Hos. 127,
punishment ;
12, Proy. 11!
᾿ Sect. V]
Chapter XCIX, 8-16
247
12. Woe to you who make deceitful and false measures,
And (to them) who cause bitterness on the earth ;
For they shall thereby be utterly consumed.
13. Woe to you who build your houses through the grievous toil
of others,
And all their building materials are the bricks and stones
of sin ;
=
their fathers
I tell you ye shall have no peace.
14. Woe to them who reject the measure and eternal heritage of
i And whose souls follow after idols ;
For they shall have no rest,
“15. Woe to them who work unrighteousness and help oppres-
sion,
And slay their neighbours until the day of the great judge-
ment,
16. For He shall cast down your glory,
And bring affliction on your hearts,
And shall arouse His fierce indignation,
And destroy you all with the sword ; |
And all the holy and righteous shall remember your
sins,
Measures (a-mt, 11), ἐ, B-d ‘ founda-
tions’. Cause bitterness (mi, 8).
-gq ‘know’, ,g ‘tempt’, 13. Build
... through the grievous toil of
others : cf. Jer. 2213. also 1 Enoch 947
978. 14, The measure and eternal
heritage, i.e. the Mosaic law; cf.
ver. 2. The apostates as in that verse
are here referred to. Whose souls
follow after (,gm). gqtu ‘and follow
after the souls of’. 8 ‘ who cause their
souls to follow after’, Have no
rest: see 94° (note), 15. To them
(gu, B). gmgt ‘to you’, Day of the
great judgement: see 949 9819 452
(note). 16. His fierce indignation,
98 read ‘the spirit of His indignation’
=%5N MN corrupt for 15N fi ‘ His
fierce indignation’. gmgt read ‘ His
indignation and His spirit’ (‘ His spirit’
in nom. in gt). + ‘ into your heart’ ,g.
Holy and righteous (g,gmq). ow
t, 8. Remember your sins, And ac-
cordingly pray for your destruction;
see 975 (note),
248
~The Book of Enoch
[Sect. V
The Sinners destroy each other: Judgement of the fallen Angels :
the Safety of the Righteous: further Woes for the Sinners,
C. 1. And in those days in one place the fathers together “—
“their sons shall be smitten,
And brothers one with another shall fall in death
Till the streams flow with their blood.
2. Fora man shall not withhold his hand from slaying his sons
and his sons’ sons,
And the sinner shall not withhold his hand from his honoured
brother :
From dawn till sunset they shall slay one another.
. And the horse shall aga up to the dias? in the Blood of
sinners,
And the chariot shall be submerged to its height.
4. In those days:the angels shall descend into the secret
places
And gather together into one place all those who brought
down sin,
C. 1. The thought in 996 is here ex-
panded. Brothers one with another
shall fall (8). a ‘brothers one with
another and shall fall’, Suggested by
Ezek. 38% ‘ Every man’s sword shall be
against his brother’; Hagg. 22%. Cf. se-
cond line of the next stanza. Streams
flow with their blood: cf. Is. 34% 7
‘Ps. 58%, 2. His sons’ sons
{B). git ‘his son’s son’, ,gq corrupt.
+ ‘in compassion’ 7,8. The sinner
(t, 8). gigmq ‘as for the sinner, he’.
From his honoured brother. It is very
probable that we have here a reference
to the murder of Antigonus by his
brother Aristobulus I. Josephus (Ant.
xiii. 11. 1, 2) tells us that Aristobulus
specially loved Antigonus, but moved
by calumnies put him to death, and
afterward died of remorse for this
deed. On the internecine strife that.
was to initiate the kingdom, cf. 567 :
995 ὁ Zech. 1418 Ezek, 38%! Hagg. 25
Mic. 7°‘ A man’s enemies are the men
of his own house’. In N.T. cf. Mt.
1071, 84, 86 2410 Mk. 1312 Luke 2116,
3. Up to the breast. This phraseology
reappears later in Talmudic writings ᾿
οἵ, Midrash Ech. Rabb. ii ‘Nor shall
they cease slaying till the horse is sub-
merged in blood to the mouth’. Of,
Jer. Taanith 695; ef. Schiirer, i. 695
note; Lightfoot, Opera, ii, 127; Rev.
14, To its height (m, 8). gigq ‘to
the day of its (>,g) height’ (through a
dittograph), ¢ ‘for it shall be filled to
its height’. 4. The angels shal
descend...and gather. Soin Matt.
1399, 41, 49, Brought down sin
(a-t). t, B ‘helped sin’. The referer
Chapter C, 1-6
249
And the Most High will arise on that day of judgement
To execute great judgement amongst sinners,
5. And over all the righteous and holy He will appoint
guardians from amongst the holy angels
To guard them as the apple of an eye,
nought to fear.
| security,
ΙΕ...
in this verse can only be to the fallen
angels who are here described as having
"brought down sin’. These fallen
angels were temporarily buried in
_ abysses of the earth, i.e. ‘the secret
places’. See note on 984. Day of
judgement (a-tu). tu, B ‘day’.
_ Amongst (,gmqu). g ‘and amongst’,
t, B ‘on all the’. 5. This verse
has always been interpreted of the
_ righteous on earth, but wrongly. The
righteous here spoken of are not the
_ living, but are righteous souls in the
place of the departed. This place
_ was afterwards called the chambers or
_promptuaries, as in 4 Ezra 7% ‘vi-
_ dentes aliorum habitacula ab angelis
conservari cum silentio magno’; and
‘again in 7® the souls in their promp-
_ tuaries ‘requiescent cum silentio multo
ab angelis conservati’; cf. also 4 Ezra
_ 4877922 Bar.30%, All!°, >,9u. The
apple of an eye : cf. Deut. 321° Ps. 17°.
He makes an end of all (9,inq?).
qiu, B ‘all—has been made an
end of’. The righteous sleep
a long sleep. The writer of 91-
104 did not expect the resurrection
at the beginning of the temporary
Messianic kingdom. The words ‘sleep
| along sleep’ could not be said with
_ reference to this kingdom; for the
writer living at the close of the seventh
: Until He makes an end of all wickedness and all sin,
And though the righteous sleep a long sleep, they have
6. And (then) the children of the earth shall see the wise in
.
week expects its advent immediately at
the beginning of the eighth week. The
‘long sleep’ extends from his t’me till
the close of the tenth week, when the
righteous rise. Again, from vv. 4, 5
we see that the righteous do not rise
till God has judged sinners and an end
is made of all sin. Thus the resurrec-
tion of the righteous in 91-104 follows
the final judgement at the close of the
Messianic kingdom, 6. And
(then) the children of the earth,
&c. I have here transposed the words
‘the children of the earth’ from the
second line to the first, and with ,gq
taken ‘the wise’ in the acc, and not in
the nom. as in gmt, 8. Further, for
the phrase ‘ in security ’ we find mina
(in t, 8) = πιστόν or πεποιθότα (cf. Prov,
10°), *emani (in g ,gm) corrupt. "mina
‘could mean also τὸ πιστόν, and accord-
ingly all translators in the past. have
followed the reading of gmt, 8, and
taken ‘the righteous’ in the nom.
Thus they rendered :—
‘And the wise shall see what is to
be believed,
And the children of earth | shall
understand,’ &c.
But there is no question here as to
the wise seeing in the fu/ure what is
to be believed. The judgement has
250
The Book of Enoch
[Sect. V
And shall understand all the words of this book,
And recognize that their riches shall not be able to save them
In the overthrow of their sins.
7. Woe to you, sinners, on the day of strong anguish,
Ye who afflict the righteous and burn them with fire;
Ye shall be requited according to your works.
8. Woe to you, ye obstinate of heart,
Who watch in order to devise wickedness :
Therefore shall fear come upon you
And there shall be none to help you.
9. Woe to you, ye sinners, on account of the words of your
mouth,
And on account of the deeds of your hands which your
godlessness has wrought,
In blazing flames burning worse than fire shall ye burn.
come, and whilst the righteous are
secure (1005) nothing can save the
wicked (1(07-1*), Moreover, the lot
of the wicked is aggravated by seeing
the righteous in security, just as in
4 Ezra 7%5 (quoted above), while the
same thought reappears in Wisdom
417 §1, 2-5, Hence the stanza is to be
taken as dealing with the children of
the earth. Next ’émfina is here a ren-
dering of πεποιθότα(ς) as in Prov. 10°,
which in turn goes back to MOD (adv.)
= ‘in security’, but used frequently =
‘ dwelling in security’ as in Gen, 34%
Ezek. 30% Children of the earth.
This title belongs to the Sadducees,
sinners, apostates, paganizers, 1625;
cf. the Hebrew phrase )NT DY: the
righteous are designated as the “ chil-
dren of heaven’, 1011, Shall under-
stand. The sinners shall not under-
stand till the judgement has already
come upon them. The same idea is in
Wisdom £5 #4 Riches shall not
be able to save them: cf. Zeph. 118,
7. The righteous underwent such per-
‘because of the work of your godless-
secution under Antiochus. Epiphanes ;
cf. 2 Mace. 7, if we may trust the
latter. On the day of strong an-
guish. The MSS. have wrongly trans-
posed this phrase into the next clause.
I have restored it as suggested in my
edition of 1893, Ye who. The
MSS. read séba (=‘ when’) corrupt
for “élla (i.e. ΔΩ; corrupt for AA;).
The text as it stands is very unsatis-
factory: ‘ Woe to you sinners when ye
afflict . . . on the day of strong anguish.”
The woe is not felt till the jadgement-
day: then they shall be requited accord-
ing to their works; οἵ, 45? (note),
Otherwise they must be taken of the
time of the persecution of the right-
eous, Requited according to your
works: cf. 955. 8. Obstinate
of heart (a). B ‘ perverse of heart’; ci
981, Watch: οἵ, 15. 29%, ‘
The wicked will suffer in the flames of
hell for their godless words and deeds.
Sinners. + ‘ for’,g,8. Which you
godlessness has wrought (gmw).
Chapters C. 7—CT. 1 251
10, And now, know ye that from the angels He will inquire
41s to your deeds in heaven, from the sun and from the moon
and from the stars in reference to your sins because upon the
arth ye execute judgement on the righteous. 11. And He
owill summon to testify against you every cloud and mist and
tlew and rain; for they shall all be withheld because of you
from descending upon you, and they shall be mindful of your
sins, 12. And now give presents to the rain that it be not
|e from descending upon you, nor yet the dew, when it
has received gold and silver from you that it may descend.
18. When the hoar-frost and snow with their chilliness, and
all the snow-storms with all their plagues fall upon you, in
those days ye shall not be able to stand before them.
Y
ἐ
7
ἷ
3 the Sinners.
+
᾿
4
_ Eahortation to the Fear of God: all Nature fears Him but not
_ CI, 1. Observe the heaven, ye children of heaven, and every
work of the Most High, and fear ye Him and work no evil in
:
ness’, q ‘which are the work of your
godlessness’, 8 ‘ which as a werk ye
have godlessly committed’. ΤῊ blaz-
ing flames burning worse than fire
shall ye burn, Here a-g > ‘shall
ye burn’, and 10, 8 > ‘burning’. The
two texts appear to be complemen-
tary. 10, All the heavenly powers
which have witnessed the sins of the
wicked will testify against them; cf.
98®8; also 977 1048. In Hab.
2" this testimony is given by the
stones and beams of the dwelling of
the wicked. In heaven. g ‘from
heaven’, + ‘and’ a-u. Execute
judgement on = ποιεῖτε κρίσιν pera
(so gmqt, 8)—a Hebraism. 11. All
the natural powers which minister to
the fruitfulness of the earth will testify
against sinners, as they have been
withholden on account of their sins,
This is exactly in keeping with 80,
one of the chapters interpolated in
72-82; cf. Jer. 85, And they
shall be mindful (a-mt). mt, B
‘and shall they not be mindful’ (¢, B
‘ watchful’), 12. Spoken ironi-
cally, That it may descend (9,91,
bilofay ,a,b). mq.‘ that it should not
descend’, > το, B-dilopxy τα 1b. 13;
Even the lesser punishments of the
elements are irresistible.
CI. 1. The same subject pursued ;
but the writer turns aside for a moment
to address the righteous who are here
called ‘children of heaven’, as else-
where sinners are called ‘children of
earth’; cf. 1006 102%. The phrase
‘ children of heaven’ (cf. Pirke Aboth,
iii. 22 Dipd 23) is the equivalent of
‘sons of God’. The designation is here
limited to the righteous Israelites. For
the view that the individual Israelite
was regarded as a son of God already
in the second century B.C. see Test. Lev.
45 (note) Wisd. 21518, Ye children
262 The Book of Enoch [Sect. V
His presence. 2. If He closes the windows of heaven, and
withholds the rain and the dew from descending on the earth
on your account, what will ye do then? 3. And if He sends
His anger upon you because of your deeds, ye cannot petition
Him; for ye spake proud and insolent words against His
righteousness: therefore ye shall have no peace. 4, And
see ye not the sailors of the ships, how their ships are tossed
to and fro by the waves, and are shaken by the winds, and are
in sore trouble? 5. And therefore do they fear because all
their goodly possessions go upon the sea with them, and they
have evil forebodings of heart that the sea will swallow them
and they will perish therein. dia
6. Are not the entire sea and all its waters, and all its move-
ments, the work of the Most High, and has He not set limits to
its doings, and confined it throughout by the sand? 7. And at
His reproof it is afraid and dries up, and all its fish die and all
that is in it; but ye sinners that are on the earth fear Him
not. 8. Has He not made the heaven and the earth, and all
that is therein? Who has given understanding and wisdom to:
(a). #, Ball ye children’. 8, 3. "N71 ΠΡῸ =“ sailors of the ships’, For
The writer resumes his address to the _ the thought of the verse cf. Ps. 107°%-27__
wicked and recurs to the subject; cf. 6, 7. The sea can do nothing save
100%, 12, 2. If (gt, B-enx). ygu,ex according to divine command. ond
‘ for’, mg, » ‘when’. Windows of Has He not set limits to its doing
heaven:Gen.7' 8, _If(g,gtu, 8). (ὁ, though by a slip reading ‘aqama for
mq ‘when’, Because of (+‘all’;y) ‘aqama), The verb is rightly pre-
your deeds (,gm). ἐ,β ‘and upon _ served in y though ctherwise corrupt.
(+ ‘all’ 8) your deeds’. gq ‘your In 8-y this verb is changed into hae
deeds’, Proud and insolent words: tama=‘has sealed’, gig ‘its doings:
54 (uote) 2732, As instances of such and waters’, where wamaja (=‘its
insolent speech cf. 987, 8 1028. 4-7. waters’) may be corrupt for ‘aqama
They who go down to the sea in ships With this passage cf. Jer. 5% J
are filled with fear at the might of 2610 38812 Ps, 899 1049 Prov. 8%
the sea: how much more should not 7. At His reproof it... dries
men fear God by whom the sea has From Is. 502. Is afraid and ὦ
been made and of whom it is sore up (a-, «). B-# ‘ dries up and i
afraid ? 4, And? (q, 8). > afraid’. 8. God has not οἵ
a-q. Sailors of the ships. Text made the sea, but also heaven
=‘kings of the ships’ =N)INNT "50 earth and all that in them is. He ta
corrupt, as Halévy pointed out, for has given instinct to animals
Sect. Υ]
“Most High.
upon you,
alarmed.
Chapters ΟἹ. 2—CIT. 4
every thing that moves on the earth and in the sea ?
the sailors of the ships fear the sea? Yet sinners fear not the
258
9. Do not
Terrors of the Day of Judgement: the adverse Fortunes of the
Righteous on the Earth.
bu. 1. In those days when He hath brought a grievous fire
Whither will ye flee, and where will ye find deliverance ?
And when He launches forth His word against you,
Will you not be affrighted and fear ?
2. And all the luminaries shall be affrighted with great fear,
And all the earth shall be affrighted and tremble and be
: 3. And all the tangels shall execute their commandst
And shall seek to hide themselves from the presence of the
" Great Glory,
And the children of earth shall tremble and quake ;
And ye sinners shall be accursed for ever,
And ye shall have no peace.
4. Fear ye not, ye souls of the righteous,
And be hopeful ye that have died in righteousness,
reason to man. 9. The whole
argument of the chapter summed up
in a few pregnant words. Sailors of
the ships: see note on ver. 4.
_ CII. 1-3. If they now refuse to fear
God, the day will come when they will
be terrified before the awful day of the
Lord—a day so terrible that heaven
and earth will be affrighted, and even
the. holy angels will seek to hide
themselves from it. What then will
become sinners ? 1. A grievous
fire, i.e. the fire of hell; cf. 99".
His word, i.e. word of judgement.
8. The + angels shall execute their
commands}. The text is against the
parallelism and is clearly here corrupt.
It is not good angels that will seek to
hide themselves. ‘ Angels ’= pond
corrupt for padi = ' kings’. We have
then a parallel here to Rev. 6% But
what is the original text behind ‘ exe-
cute their commands’ I cannot sce.
The Great Glory (a). β ‘ the Greatin
glory’;cf.14%. Children of earth :
cf. 100° 101! (note). Have no peace :
cf. 94° (note). 4—CIV. 9. The
discussion and condemnation of the
Sadducean views of the future life.
4,5. The righteous are bidden to be
of good cheer though their life be such
as only sinners deserved, and their
latter end be full of grief (vv. 4, 5).
4. Ye that have died (ων, cfhikin ja).
254
The Book of Enoch. [Sect, V
5. And grieve not if your soul into Sheol has descended in
τὰ
ὃ
grief,
And that in your life your body fared not according to
--your goodness,
But wait for the day of the judgement of sinners
And for the day of cursing and chastisement,
And yet when ye die the sinners speak over you:
“As we die, so die the righteous,
And what benefit do they reap for their deeds ?
. Behold, even as we, so do they die in grief and darkness,
And what have they more than we?
From henceforth we are equal.
And what will they receive and what will they see for ever ?
Behold, they too have died,
And henceforth for ever shall they see no light.”
9, I tell you, ye sinners, ye are content to eat and drink, and
gqlu ‘they who have died’, abdeox 1b
‘the day of your death”, g ‘the souls of
those who have died’. g adds ‘ ye who
have died in righteousness’ after ‘grieve
not’ in the next line, 5. The
author, given the standpoint of belief
in a blessed future for the righteous,
can readily concede that there is often
no difference in the outward lot of
the righteous and the wicked either
in life or death, Such a concession
according to the O.T,. doctrine of
retribution was impossible. If (yg).
Other MSS. ‘that’ or ‘because’.
Soul. + ‘into great tribulation and
wailing and sorrow and grief’ ¢,6.
Sheol: sce 63! (note). Wait for.
Here I emend ’énka ba ( =‘ moreover
vn’ which is here unmeaning) into
senha la=‘ wait for’ in 1082, where this
verb occurs in a like context: ‘ wait
for those days’, i.e. the days of judge-
ment. . Judgement of sinners.
Here the text has ‘ ye became sinners ’,
i.e. kénkemmd hateana (hatedng,g, a),
which I have emended into kuenané
hatein =‘ judgement of sinners*, The
next line shows that it is the judgement
day to which this line must refer. The
parallelism is thus restored. Day of
...chastisement. From Hos. 5%
ΠῚ oy, 6-8. The sinners—
the Sadducean opponents—start
the O. T, doctrine of retribution which
taught the prosperity of the righteous
in this life, and argue that as there is
no difference in the lot of the righteous
and the wicked in this life—a po
just conceded by the author in ver, 5
so there is none in an existence beyor
this life; cf. Book of Wisdom 21-
32-4 Eccles, 24-16 319-21, &, ᾽
In grief and darkness. This refer,
to the O. T. conception of Sheol, 6819
ἢ
(note). 8. What will they
ceive (mt,B). gigqg ‘how will the
rise’, Behold (a-g). 4g, 8 ‘ for be-
hold’. 9, 10, The answer of the
|
author,
fashioned by material and temporal
_ aims only, and so all their desires find
_ satisfaction in this world; but the life
their end is peace’,
for them ;
F
Sect, Υ]
Chapters CII, 5—CIIT, 2
255
-rob and sin, and strip men naked, and acquire wealth and see
good days.
10. Have ye seen the righteous how their end falls
out, that no manner of violence is found in them till their
death ?
11, “ Nevertheless they perished and became as though
they had not been, and their spirits descended into Sheol in
Ἔ ΠΡ ΝΣ ΩΝ
diferent Destinies of the Righteous and the Sinners: fresh Objections
| of the Sinners,
CII, 1. Now, therefore, 1 swear to you, the righteous, by the
glory of the Great and Honoured and Mighty One in dominion,
2. 1 know a mystery
ERS ey ae ee
and by His greatness I swear to you,
And have read the heavenly tablets,
And have seen the holy books,
And have found written therein and inscribed regarding ἡ
them :
The life of the wicked is
οὗ the righteous, as is manifest from
first tu last, is moulded by spiritual and
- eternal aims. 9. See good days,
So LXX of Ps. 342%, which implies a
slightly different reading. 10,
How their end falls out (a). β ‘how
Again, as in
ver. 5, the author concedes that there
is no outward distinction between the
righteous and the wicked in this life, but
that there is a religious and ethical dis-
tinction. Death (a-y). 19, β΄ day of
_ theirdeath’, 11. The wicked rejoin:
_ this difference in character is of no advan-
tage—the same lot awaits good and bad
alike. Spirits (a-,g). 10, 8 ‘souls’.
ΟἿΣΙ. 1-4. The author, instead of
replying directly to the wicked, turns
to the righteous, and solemnly assures
_ them that every good thing is in store
for so he has read in the
heavenly tablets and in the holy books.
Hence they were not to regard the
contumely of the wicked. 1, The
oath is more solemn here than in 98% 4 ©
99° 1042. By the glory ... domin-
ion (y and practically 4g). mg! ‘by
His great glory (‘by the glory of the
Great One’ gt) and by His honoured
kingdom’, 8-y ‘ by His great glory and
honour and by His honoured kingdom’.
2. The writer bases his knowledge on the
heavenly tablets which he has read. A
mystery (a-t), ¢, B ‘this mystery’.
Read the heavenly tablets (yqv).
mt, B ‘read in the heavenly tablets’.
The holy books (gq/). ,gim, B ‘ books
of the holy ones’, i.e. of the angels; cf.
1087, See 47% (note). Dillmann com-
paring 10 88 takes the holy ones here
to mean the saints or righteous. 3,
4. The blessings here depicted will be
enjoyed by the righteous, both in Sheol
and in the spiritual theocracy estab-
lished after the final judgement. The
words here are vague and might apply
256
The Book of Enoch
[Seet. V
3. That all goodness and joy and glory are prepared for them, —
And written down for the spirits of those who have died
in righteousness,
And that manifold good shall be given to you in recompense
“for your labours,
And that your lot is abundantly beyond the lot of the living. |
4, And the spirits of you who have died in righteousness shall —
live and rejoice,
And their spirits shall not perish, nor their memorial from
before the face of the Great One
Unto all the generations of the world : wherefore no longer
fear their contumely.
5. Woe to you, ye sinners, when ye have died,
If ye die in the wealth of your sins,
And those who are like you say regarding you:
ἐς Blessed are the sinners: they have seen all their days.
6. And now they have died in prosperity and in wealth,
And have not seen tribulation or murder in their life;
And they have died in honour, |
And judgement has not been executed on them es
their life.”
7. Know ye, that their souls will be made to descend into Sheol
And they shall be wretched in their great tribulation.
There is apparently only a
resurrection of the spirit. 3. For
them (.g, 8). >a-.g. The spirits
of those who (mt, 8). gq ‘your spirits
which’. Manifold good (,gmq). gt
‘things manifold and good’, 8 ‘with
manifold good’. 4. Spirits of you
(9199; 8). mt ‘ spirits of them’. Who
have died (2nd sing. ,g, (#8). a-.g
‘ who have died’ (8rd sing.). Rejoice.
+ ‘and be glad’ (g,gm, 8). And their
spirits shall not perish, nor (a). β
‘their spirits and’. 5-8. A different
fate awaits the wicked. These have en-
joyed all the blessings which according
to the O. T. belonged to the righteous.
to either.
Hence they vaunt themselves on their
prosperity and immunity from punish-
ment ; but a sure doom awaits them in
Sheol—darkness and chains and a burn:
ing flame. 5. When ye have
died (a-u). > B. The wealth
(a-q). > q, 8. The phrase ‘ wealth of
wickedness’ YW" fi is found in the
Zadokite Fragment 812, 7. Sheol :
see 6310 (note). Sheol here is the fi
place of punishment, Our text
appears to be dependent on and to be a
development of Jub, 729:
‘For into Sheol shall they go
And into the place of condemnation
shall they descend.’
..
᾿
Sect. V]
Chapter CLIT. 3-9
257
8, And into darkness and chains and a burning flame where
there is grievous judgement shall your spirits enter ;
| And the great judgement shall be for all the generations of
| the world.
Woe to you, for ye shall have no peace.
3
A
9. Say not in regard to the righteous and good who are in life:
‘In our troubled days we have toiled laboriously and
experienced every trouble,
And met with much evil and been consumed,
| And have become few and our spirit small.
in Jubilees Sheol is not yet associ-
ated with fire and burning, but this
stage is reached in our text. It has
ssumed thus one of the charac-
ce of flaming fire. See ver. 85, Cf.
the different significations it has in
025) 13, 8. Of the world (a), β
‘unto eternity’, Have no peace: see
54 (note) 945 (note). 9-15. These verses
8 re in the mouth of the wicked an ironical
‘description of the lot of the righteous.
Yor the time being they speak in the
person of the righteous, From this verse
tothe end of this chapter 10 stands alone
‘sagan exhibiting nearly sixty varia-
but these are mainly between the
stand 8rd plurals in the verbs and the
ing suffixes, verbal and sub-
Ly yg favours throughout the
8rd. pl., whereas g in the main agrees
with the rest of the MSS. in giving the
Ist plural. The question arises on
which person, the 1st or 3rd, are we
to decide. The evidence of the MSS.
goes to prove that the 186 person was
the original. For, whereas ,g gives the
8rd person in all, except seven instances,
confined to vv. 14 and 15, all other
MSS., with few exceptions, give the Ist
pe The exclusive use of the 3rd per-
n would make the sense of the text
sarer. But the evidence of the MSS.
is irresistible. The wicked assume the
1370
.
réle of the righteous and speak in their
person, 1099. are pronounced de-
risively by the sinners of the righteous.
For in 102%-8, when the sinners declare
that the righteous live in trouble and
darkness and have no advantage over
the wicked beyond the grave, the author
(102!) in reply points to the nature of
their death and the purity of their life.
To this the sinners rejoin (10214), ‘ de-
spite all that they go down to Sheol in
woe as we. The author now addresses
himself first to the righteous (103!-*)
and then to the sinners. In the case of
the latter he gives their glorification of
their own life (1035-®) and their deprecia-
tion of the life of the righteous (1039-1),
In these verses the wicked describe the
wretchedness and helplessness of the
present life of the righteous, just as in
102% 7 they had described the wretched-
ness of the future of the righteous. At
the close of these words the author
addresses his reply (104!~*) not directly .
to the sinners who have just spoken but
to the righteous, just as in the opening
of 103, and returns to the sinners in
vv. 7-9. 9. Our troubled days
(PB). gat ‘their troubled days’,
ig ‘the days of their life with their
troublous toil’, We have toiled. Ὁ
‘ they have toiled ’, and so on in the 8rd
person except in vv. 14-15. I will not
record these variations so far as they
258
The Book of Enoch
[Sect. V
10. And we. have been destroyed and have not found any to
help us even with a word:
We have been tortured [and destroyed], wel not hoped to
see life from day to day.
11. We hoped to be the head and have become the tail :
We have toiled laboriously and had no satisfaction in our
toil ;
And we have become the food of the sinners and the
unrighteous,
And they have laid their yoke heavily upon us.
t
12. They have had dominion over us that hated us and smote us;
And to those that hated us + we have bowed our necks i
But they pitied us not.
13. We desired to get away from them that we might escape
and be at rest,
But found no place whereunto we should flee tnd be call
from them.
14, And we complained to the rulers in our tribulation,
And cried out against those who devoured us,
But they did not attend to our cries
And would not hearken to our voice.
consist only in a change of the person
of the verb or suffix. Been consumed.
ig ‘they have suffered from disease ’.
Become few. Cf. Deut. 28° Ps. 107%.
Our spirit small. Not ‘humble’ but
‘ poor spirited’ (μικρόψυχοΞ). 10.
Cf. Deut. 2833, %, 67, We... have
not found any to help us even
with a word (a-,gt). So ,g but with
a change of persons, 7, 8 ‘there has
been none to help us in word or deed:
we are powerless and have found
nothing ’. 11. We hoped (a),
B ‘and we hoped’, To be the
head, &c. From Deut, 281%. Laid
their yoke... upon us. From
Deut, 2848, 12. They have had
(a-t, deloy a,b). t, B-deloy a,b ‘
they have had’, They have
dominion . . . that hated us.
diction cf. Esther 91. To those that
hated us. I think that this is a ditto-
graph from the preceding line, and that
the clause which should be here hai
been transposed into that line. Hem
I suggest that we should read:
‘They have had dominion over us
that hated us, ἥ
And to those that smote us we h
bowed our necks,
But they pitied us not,’ :
13. We desired (a-,q). 19,8 prefix ‘an
14, Cried out. + ‘and made le ni i
tation’ g. 14. inserts this clause bef
ct. V]
Ah
up their hands against us.”
‘in our tribulation’. 14,15. These
verses furnish materials towards deter-
Mining the date of 91-104. In 83-
190 the rulers are regarded as the
divinely appointed leaders of the right-
8 ous. In this section, on the other
hand, the rulers appear as the aiders
and abettors of the enemies of the
ri hhteous. These enemies are the
Sadducees, sinners, apostates, and
paganizers, while the righteous are
the Pharisaic party. The issues be-
ween these parties as they appear
1 this book could not have been so
clearly defined before the Maccabean
times. Nor again could this book
have been written before the breach
be ween John MHyrcanus and the
Pha ees. But the date must be
brought down still further, if we are
ἷ eee literally such nes as
‘di ersed us 88. murdered us’, and
I "Ξακ is meant ; for there was
no) blood spilt between the parties till
he reign of Jannaeus, 94 B.c. The
ar limit is not hard to determine.
fhe close confederacy which here pre-
between the Sadducees and the
ilers did not exist under the Herodian
srinces, but only under the later Macca-
bean princes. Hence this section was
wri en before 64 B.0., and may be
Ssigned either to the years 94-79 B.c.
Η 70-64 5.0. , during which periods the
Chapters CLIT, 10—CTV. 1 259
15. And they helped those who robbed us and devoured us
d those who made us few; and they concealed their oppres-
ion, and they did not remove from us the yoke of those that
levoured us and dispersed us and murdered us,
cealed their murder, and remembered not that they had lifted
and they con-
Assurances given to the Righteous: Admonitions to Sinners
anil the Falsifiers of the Words of Uprightness.
CIV. 1. I swear unto you, that in heaven the angels
Pharisees were oppressed by the rulers
and Sadducees. But the rest of the sec-
tion is against taking the words ‘mur-
der ’, &c. literally. We should probably
regard them merely as the description
of a severe but not murderous persecu-
tion ; see Special Introd. (pp. 221, 222).
15. They helped (,9,8). gmt ‘you
have helped’, q ‘thou hast helped’.
The yoke of those that (g,gm,fo,b). qt,
B-fo,b ‘their yoke but’. Dispersed
us and murdered us. These words
taken literally would apply well to the
actual destruction and dispersion of the
Pharisaic families under Jannaeus.
CIV. 1-6. Instead of answering
directly the wicked who have thus
derisively described the lot of the
righteous in this life, the author turns
to the righteous and addresses them,
This is exactly what he did in the
opening of 103. He returns to the
sinners in 1047-*, In these verses
the author practically concedes that the
wicked have rightly described the lot of
the righteous in this life; but he holds
out a sure hope, a hope however not to
be fulfilled in the transitory Messianic
kingdom on earth, but to be directed to
the blessed future that is awaiting them
in heaven: the angels are mindful of
them for good even now, and in due
time they will become ‘companions of
the hosts of heaven’, 1. Unto
you. +‘yerighteous’ 778. The angels
s2
260 The Book of Enoch [Sect. V
remember you for good before the glory of the Great One:
and your names are written before the glory of the Great One
2. Be hopeful ; for aforetime ye were put to shame through ill
and affliction ; but now ye shall shine as the lights of heaven Γ
ye shall shine and ye shall be seen, and the portals of heaven
shall be opened to you. 8. And in your cry, ery for judge
ment, and it shall appear to you; for all your tribulation shall
be visited on the rulers, and on all who helped those who
plundered you. 4, Be hopeful, and cast not away your
hope; for ye shall have great joy as the angels of heaven,
5. What shall ye be obliged to do? Ye shall not have to hide
on the day of the great judgement and ye shall not be found
as sinners, and the eternal judgement shall be far from you for
all the generations of the world. 6. And now fear not, ye
righteous, when ye see the sinners growing strong and prosper
ing in their ways: be not companions with them, but keep afa
of heaven: cf, Matt. 2280 Mark, 1275
also 1 En. 1048, 5. What shall
ye... do(a-t,e). ¢, B-e ‘as for what ye
shall ,..do’. Day of the grea
judgement: cf. 191 844 949 9810 99
remember you. Though apparently
forgotten on earth, the righteous are not
forgotten before God by the angels. On
the intercession of the angels οἵ, 15*
(note) 405-7 472 897, And (a, τ).
>B-ei, Names are written : see 475 The eternal judgement: cf. 911
(note), The Great One: cf. 142 ‘great eternal judgement’; also 45
1084. 2. Now. This word(= (note). There appears to be no judge
MAY) is used here not of the immediate
present but of the impending future,
Shine as the lights: cf. Dan. 128
4 Ezra 7%, 125, Ye shall shine 39
(a).>8. Portals of heaven shall
be opened to you, i.e. heaven will be-
come their dwelling-place, for they will
‘shine as the lights of heaven’, have
‘joy as the angels’, and be ‘ companions
of the hosts of heaven’, The author does
not hope for a new earth ; cf, 91’ (note).
8. Their demand for justice which they
make in vain on earth, 103"; 15 will one
day be satisfied: wherefore let them
continue to make it; οἵ, 97% © (note)
993,15. The rulers. These are brought
forward very prominently here; cf.
10874, 1 (note). 4, Asthe angels
ment for the righteous according to th
verse. Contrast the teaching of 37-
see 623. 6. Prospering in
ways: g,gingt. ‘ prospering in the
lusts’, Cf. Jer, 12". The Pharisa
exclusiveness is clearly defined her
cf. 918,4, Observe" that the righteot
are not bidden to hope for blessedn
on earth through {the overthrow of tl
sinners. No doubt the sinners will |
cut off in the period of the Sword, b
the author sets little store by t
temporary Messianic kingdom thei
established on earth, The hopes of th
righteous can be realized in heaven alot
Be not companions, &c.: cf. 10
The righteous will be companions —
the heavenly hosts, 104°, and rejoice
Chapter CIV. 2-11 261
‘from their violence; for ye shall become companions of the
hosts of heaven. 7, And, although ye sinners say: “ All our
‘sins shall not be searched out and written down,” nevertheless
they shall write down all your sins every day. 8. And now
{ show unto you that light and darkness, day and night, see
awl your sins. 9. Be not godless in your hearts, and lie
‘not and alter not the words of uprightness, nor charge with
lying the words of the Holy Great One, nor take account of
your idols; for all your lying and all your godlessness issue
not in righteousness but in great sin. 10. And now I know
| this mystery, that sinners will alter and pervert the words of
| vighteousness in many ways, and will speak wicked words, and
᾿
e angels in heaven, 1044. The idea
is further developed in 2 Bar.; the
“righteous will be transformed into the
ory of the angels, 515, and be made
like unto them, 51, and their surpass-
- splendour will exceed that of the
angels, 51”. This, too, is the teaching of
theTalmud. Benot(a). β ‘and be
‘not’. Hosts. So 6 reading hara. Cf.
“Luke 218 Rey. 1914, gmgt read hérana
= τῶν ἀγαθῶν, which Flemming takes
to be a corruption of τῶν ἀγγέλων. This
is possible. 7-8. After showing the
blessed destiny of the righteous in the
future life, he turns finally to the
wicked, and declares that, though they
prosper and are strong, and for that
‘veason conceive that no account is taken
of their sin, nevertheless all their sins
are recorded, and recorded daily.
‘7. All our sins shall not be searched
out. Here I read jéthaia8 with n. So
Beer emended ἱπ΄ 1900 without a know-
ledge οἵ". Other MSS, read ‘ ye shall
not search out (téhésésa) all our sins’
which is clearly corrupt. ¢, B give
‘all our sins’in the nom. g,gmq in the
acc. Written down (έ,8). g ‘they
shall write’, mw ‘ ye shall write’, .gy
‘he shall write’. 8. Even the
natural powers will give witness against
them ; ef. 10019 (note). 9-13. From
a reproof of the life and the attitude of
the wicked towards the O. T. revelation,
theauthor passes on to certain disclosures
and directions regarding his own book.
9. The wicked are admonished not to
alter or misinterpret the O.T.; cf. 94°
9814 99%. Holy Great One: see 18
(note). Take account of (g,gq). mt, B
‘praise’. Your idols: cf. 997-% 14,
10, A time will come when the words
of revelation will be perverted, and
books be written enforcing wicked and
heathen doctrine. Sinners... per-
vert ... inmany ways (g,yint). q,B
‘manysinners... pervert’. Books
(¢,B). gigmq ‘my books’. 11,
But the writings of Enoch will counter-
act these heathen teachings, and these
writings will be handed down from
generation to generation and through
various languages, and in the course
of transmission be exposed to volun-
tary and involuntary perversions and
changes. The author speaks here from
the standpoint of Enoch, My words
(tu, B). gigmq ‘words’. In their
262
words in their languages, and do not change or minish ought
from my words but write them all down truthfully—all that
I first testified concerning them,
mystery, that books shall be given to the righteous and the wise
to become a cause of joy and uprightness and much wisdom.
13. And to them shall the books be given, and they shall believ:
in them and rejoice over them, and then shall all the righteous
who have learnt therefrom all the paths of uprightness |
recompensed,’
God and the Messiah to dwell with Man.
CV. 1. In those days the Lord bade (them) to summon and.
testify to the children of earth concerning their wisdom: Show
(it) unto them ; for ye are their guides, and a recompense over
2. For I and My Son will be united with
the whole earth.
languages. The O.T. was already
translated into Greek. It is probable
that Aramaic and Greek are the
languages here referred to, 12. At
last in the course of transmission these
books will reach the generation for
whom they were designed—a ‘ righteous’
and ‘ wise’ generation, and this genera-
tion will be the first to understand their
worth. For this idea cf. Dan. 124 % 1°,
13. The righteous and the wise will
recognize and believe in these books ;
cf. Dan, 121° ‘ None of the wicked shall
understand, but the wise shall under-
stand’. Recompensed. The gift of
these books with their revelations and
wisdom seems to be the recompense of
the righteous, This is certainly the
view of the writer of 1051; cf. 931°
100° 1041% 18, Or is it meant that soon
after their reception the Messianic
kingdom will appear?
CV. This chapter does not seem to
belong to 91-104. For (1) the phrase
‘children of earth’, which in 91-104
The Book of Enoch
[Sect.
12. Then, I know anothet
is a synonym for the sinners or heathen,
has here a good ethical signification
see 100° (note) 1011 (note). (2) The
Messiah is introduced in 105?, to whom
there is not the faintest allusic
throughout 91-104. (8) The finite
duration of the lives of the saints seem:
to be implied in 1062, This is the doe-
trine in 1-36, but not in 91-104. (
The emphasis is laid in 105 on the finit
life on earth: in 91-104 on the immor
tal life in heaven. This chapter, like
565-5754, is a literary revival of Ὁ. T
thoughts andideals. 1, Inthose(a—m), —
m, B ‘and in those’, And testify.
>m. Children of earth.
phrase has a good signification he:
for the books of Enoch, which only ‘ th
righteous and the wise’ will receive, are
the guides of those designated ‘ children
of earth’, Contrast with this th
technical meaning of this phrase i
100° 102%. Recompense: cf. 104"
2. TandMy Son. There is no difficult
about the phrase ‘My Son’ as applic
| ἷ
to the Messiah by the Jews; cf. 4 Ezra
8, 29 149, If the-righteous are called
Ged’s children’ in 62", the Messiah
‘as pre-eminently the Son of God.
_ Moreover, the early Messianic interpre-
ation of Ps, 2 would naturally lead
to such an expression. In 6215 above
vi. Chapters CLV. 12—OY. 2
263
2m for ever in the paths of uprightness in their lives;
ye shall have peace: rejoice, ye children of uprightness.
we have practically the same thought
expressed; cf. John 147%, In their
lives: see introduction to this chapter.
Ye shall have peace. This was the
special blessing of the righteous, as its
loss was the curse entailed on the
wicked ; οἵ, 94° (note),
FRAGMENT OF THE
BOOK OF NOAH
CVI. 1. And after some days
my son Methuselah took a wife
for his son Lamech, and she
became pregnant by him and
boreason. 2. And his body
was white as snow and red as
the blooming of a rose, and the
hair of his head }and his long
locks were white as wool, and his.
eyes beautiful}. And when he
opened his eyes, he lighted up
the whole house like the sun,
and the whole house was very
bright. 3. And thereupon
he arose in the hands of the
midwife, opened his mouth, and
fconversed with} the Lord of
CVI-CVII. We have here again a
fragment of a Noah Apocalypse. Part
of this section has been preserved in a
Latin version which I print side by side
with the translation of the Ethiopic.
2. + And his long locks... beauti-
ful}. It is rather astonishing that the
new-born infant should have ‘long
locks’. Since there is no mention of
these in the Latin, and since it is
possible that démdémaht... Sanaj
’a‘éjentiafi (= ‘his long locks... and
(> 199) his eyes beautiful’) is corrupt
for égarihi ladahaj ’a‘éjentind. If this
is right we should have ‘ was white...
and his eyes were like the rays of-the
LATIN FRAGMENT
CVI. 1. Factum est aute
[cum esset Lamech annoru
tricentorum quinquagenta] na-
tus est ei filiu(s) |
2. Cui oculi sunt sicut radi_
solis capilli autem eivs candi-
(di)ores in septies niue, corpor
autem eius nemo hominu
potest intueri.
3. et surexit inter manus
obstetricis suae et adorauit do-
minum uiuentem in secula [lau-_
dauit].
sun’, This restoration is supporte
by the Ethiopic version in ver. ἢ
‘his eyes are as the rays of the sun”:
also ‘septies’ (ver. 10) or ‘in septies
(ver. 2) seems corrupt for ‘ capitis’, which
depends on ‘capilli’, See ver. 10 (note)
3. And thereupon (,g). Other MSS.
‘and when’. Opened his mouth
This phrase recurs in ver.11. The Latii
is defective here. +Conversed with
Here tanigara = ‘conversed with’ ἢ
corrupt for taganaja = προσεκύνησε OF
ἐξωμολογήσατο. Hence render‘ prai
Cf. ‘laudavit’ in the Latin, But ὃ
vit’ occurs there also and=mpocexuvyge
In ver. 11, where the substance of ver. |
righteousness. 4, And his
father Lamech was afraid of
him and fled, and came to his
father Methuselah. 5. And
he said unto him: ‘I have
_ begotten a strange son, diverse
from and unlike man, and
“resembling the sons of the
God of heaven ; and his nature
is different and he is not
‘like us, and his eyes are as
the rays of the sun, and his
r countenance is glorious. 6.
) And it seems to me that he is
ποῦ sprung from me but from
_ the angels, and I fear that in
“his days a wonder may be
: wrought on theearth. 7. And
now, my father, I am here to
_ petition thee and implore thee
that thou mayest go to Enoch,
ῷ our father, and learn from him
- the truth, for his dwelling-
5 place is amongst the angels.’
a8. And when Methuselah heard
_ the words of his son, he came
to me to the ends of the earth ;
“for he had heard that I was
, recurs, the Ethiopic = εὐλόγησε and the
Latin ‘ oravit ’—evidently a corruption
for ‘adoravit’. Thus the Ethiopic =
᾿ἐξωμολογήσατο (or προσεκύνησε) (ver. 3)
and εὐλόγησε (ver. 11) and the Latin
εὐλόγησε (ver. 3) and προσεκύνησε (vv.
3,11). From this it is clear that the
Latin and the Ethiopic presuppose
different words in the Greek version
Chapter CVI, 1-8
265
et timuit Lamech. 6. ne nox
ex eo natus esset nisi noztius
dei. 4,5. et uenit ad patrem
suum Mathusalem οὐ narrauit
illi omaza.
7. dixit Mathusalem: Ego
autem non possum scire nisi
eamus ad patrem nostrwm Enoc.
8. quum autem uidit Enoc
filium suum Mathusalem ue-
nientem ad se [et| ait. quid es¢
quod uenisti ad me nate ?
before them. Lord of Righteous-
ness: cf, 2214 9049, 5. And®° (9,9).
> Other MSS. Sons of the God of
heaven : cf. 6945; also71' (note). 6.
But from the angels. The Latin gives
a somewhat different idea. ‘Nuntius’
=dyyedos. 7. Latin corrupt. Ob-
serve ‘eamus’. Amongst the angels,
i.e. at the ends of the earth, as in 65?
266
there, and he cried aloud, and
I heard his voice and I came to
him. And I said unto him:
‘Behold, here am I, my son,
wherefore hast thou come to
me?’ 9. And he answered
and said; ‘ Because of a great
cause of anxiety have I come to
thee, and because of a disturb-
ing vision have I approached,
10. And now, my father, hear
me: unto Lamech my son there
hath been born a son, the like
of whom there is none, and his
nature is not like man’s nature,
and the colour of his body is
whiter than snow and redder
than the bloom of a rose, and
the hair of his head is whiter
than white wool, and his eyes
are like the rays of the sun,
and he opened his eyes and
thereupon lighted up the whole
house. 11. And he arose in
the hands of the midwife, and
opened his mouth and blessed
the Lord of heaven, 12. And
his father Lamech became afraid
668, 8. Wherefore. So Latin
‘quid est quod’ = διὰ τί, But the
Ethiopic = διότι, a corruption of the
former. 9. Cause of anxiety
(gigmt). B ‘matter’, 10. And
now. + ‘hearme’ ,gm. Colour of
his body (,g). Other MSS. ‘his
colour’. But the presence of ‘ corpori’
in the Latin and of σώματα in the follow-
The Book of Enoch
[Sect. V
9. Dixit:
10. quod natus esé¢ filio suo
[nomine] Lamech cui oculi sunt.
sicut radi solis capillifs] eius
candidiores septies niue, corpori-
autem eius nemo hominum
potest intueri, | i
1l. et surexit inter manus
obstetricis suae eadem hora
qua procidit de utero matris
suae. orauit dominuwm uiuentem
in secula et laudauit. —
ing quotation appear to support 4g.
The colour ... rose. Borrowed by
Apoc, Petri: τὰ μὲν γὰρ σώματα αὐτῶν
ἦν λευκότερα πάσης χιόνος καὶ ἐρυθρότερα
παντὸς ῥύδου. Byes ... sun: cf,
Apoc. Petri: ἀπὸ τῆς ὄψεως αὐτῶν ὁ
ὡς ἡλίου. 11. Lord of heaven.
Here onlyin Enoch, But compare the
Latin ‘dominum viventem in secula’
| and fled to me, and did not
believe that he was sprung
from him, but that he was in
the likeness of the angels of
heaven; and behold I have
come to thee that thou mayest
make known to me the truth.’
18, And I, Enoch, answered
and said unto him; ‘The Lord
/ will do a new thing on the
earth, and this I have already
‘seen in a vision, and make
~ known to thee that in the
' generation of my father Jared
| some of the angels of heaven
_ transgressed the word of the
“Lord. 14. And behold they
' commit sin and transgress the
law, and have united them-
| selves with women and commit
sin with them, and have married
some of them, and have begot
children by them. 17, And
they shall produce on the earth
giants not according to the
spirit, but according to the
flesh, and there shall be a great
punishment on the earth, and
_ the earth shall be cleansed from
allimpurity. 1. Yea, there
and δ". 13. Do a new thing.
_ For this phrase cf. Num. 16° Is, 4319,
In the generation of ... Jared :
ef 6°." Some of the angels. Here
I emend émmal‘élta (= ‘some from
the heights’) of a, B-ehkn into
emmala’ékta = ‘some of the angels’.
Chapter CVI. 9-15
267
12. et timuit Lamech.
13. et dixit Enoe: nontia-
tum es¢ mihi fili quéa post quin-
gentos annos
15. mitte¢ deus cataclismum
n reads ‘angels’. I question whether
the rendering ‘some from the heights’
is possible. 14. The law, i.e. the
law appointed to them as spiritual
beings ; cf. 15. 17. Ihave restored
this verse to its original place. And
(qt, x). > m, β- ας gg are here defective -
268
shall come a great destruction
over the whole earth, and
there shall be a deluge and a
great destruction for one year.
16. And this son who has been
born unto you shall be left on
the earth, and his three children
shall be saved with him: when
all mankind that are on the
earth shall die [he and his sons
shall be saved]. 18. And
now make known to thy son
Lamech that he who has been
born is in truth his son, and
call his name Noah; for he
shall be left to you, and he and
his sons shall be saved from the
destruction, which shall come
upon the earth on account of all
the sin and all the unrighteous-
ness, which shall be consum-
mated on the earth in his days.
19. And after that there shall
be still more unrighteousness
than that which was first con-
summated on the earth; for I
know the mysteries of the holy
ones; for He, the Lord, has
showed me and informed me,
and I have read (them) in the
heavenly tablets.
owing to an hmt. 15. One year: οἵ,
Gen.7“ and 814, 16. And '° (g,9q).
>Other MSS. [He and his sons
shall be saved.|] >g.igq. A repeti-
tion of the clause in ver. 18. 18.
Unrighteousness, which shall (mt, 8).
The Book of Enoch
[Sect. V |
aquae ut deleat omnem creatu-
ram [XL] ostendit oculis noséris. —
16. et erunt illi .111- filii
[et erunt nomina filiorum eins”
-Sem-Cham-Iafeth]
18. et ipse uocabitur Noe —
qui interprefatur requies quia
requiem prestabit in archam. ὦ
gigy read ‘ unrighteousness of apostas
(which) shall’, 19. The mysterie
of the holy ones. Either the secre
known to the angels, or the secret
relating to the righteous in the futur
Heavenly tablets: see 478 (note).
Chapters CVI, 16—CVIIT, 8 269
ΟΠ CVII. 1. And I saw written on them that generation upon
generation shall transgress, till a generation of righteousness
- arises, and transgression is destroyed and sin passes away from
: the earth, and all manner of good comes upon it. 2. And
_ how, my son, go and make known to thy son Lamech that this
at son, which has been born, is in truth his son, and that (this) is
no lie.’ 8, And when Methuselah had heard the words of his
_ father Enoch—for he had shown to him everything in secret-—
he returned and showed (them) to him and called the name of
_that son Noah; for me will comfort the earth after all the
: Sect. V]
destruction,
_ the law in the last days,
_ CVII. 1. The fresh growth of sin
ater the Deluge: its destruction and
the advent of the Messianic kingdom.
Till (4,8). gigmg ‘that’. 3.
The derivation of Noah given in
# Gen. 5° is here repeated, Every-
"thing in secret (a). β ‘every secret
thing’. Returned and showed. So
_ g save that it omits two letters by hmt.
t, abcdlory,b ‘returned after having
seen’, > 1948.
_ CVIII. This final chapter forms an
_ independent addition. Its writer was
acquainted with sections 1-36 and
91-104, or at all events with parts
of them. But his acquaintance with
1-36 is very inaccurate. In vv, 3-6
what was originally the place of pun-
ishment for the disobedient stars in
chapters 18 and 21 becomes in his
hands practically Gehenna, The writer
is Essene in tone. Observe the high
_ honour paid to asceticism, the scorn of
ua RESENSES mene
TON
- CVIIT. 1. Another book which Enoch wrote for his son
_ Methuselah and for those who will come after him, and keep
2. Ye who have done good shall
_ wait for those days till an end is made of those who work evil,
and an end of the might of the transgressors.
aye indeed till sin has passed away, for their names shall be
aeeeted out of the book of life and out of the holy books,
8. And wait
gold and silver in vv. 8-10, the blessed
immortality of the spirit, but apparently
not of the body, as well as the dual-
ism of light and darkness so prominent
in vv. 11-14. 108 is more nearly akin
to 91-104 than any other section in
the book. The object of this chapter
is to encourage the righteous still to
hope on despite the long delay of the
advent of the kingdom. 1, Keepthe
law, as opposed to ‘ fall away from the
law’, 993. 2. The faithful are ex-
horted to further patience. Good
(919). > Other MSS. Shall wait
(gigmq). ἐ, B Sand are waiting’.
3.And!° (a). > 8. Blotted out of
the book of life : from Ps. 69%; cf. 47°
(note). Out of the book of life
and (9,9). 9,2 ‘out of the books of
the living’, mt ‘out of the book
and’. Holy books (mqt, e,b, οἵ,
1037). g ‘book of the Holy One’,
B-ex,b ‘books of the holy ones’.
270 The Book of Enoch
and their seed shall be destroyed for ever, and their spirits
shall be slain, and they shall cry and make lamentation in
a place that is a chaotic wilderness, and in the fire shall they
burn ; for there is no earth there. 4. And I saw there some- —
thing like an invisible cloud ; for by reason of its depth I could
not flook over}, and I saw a flame of fire blazing brightly, and
things like shining mountains circling and sweeping to and fro. —
5. And I asked one of the holy angels who was with me and
said unto him: ‘ What is this shining thing? for it is not
a heaven but only the flame of a blazing fire, and the voice οὗ
weeping and crying and lamentation and strong pain.’ 6.
And he said unto me: ‘This place which thou seest—here are
cast the spirits of sinners and blasphemers, and of those who -
work wickedness, and of those who pervert every thing that the
Lord hath spoken through the mouth of the prophets—(even)
the things that shall be. 7. For some of them are written
and inscribed above in the heaven, in order that the angels may
[Sect. V
These contain the roll of the mem-
bers of the kingdom; cf. 103% 8,
Spirits shall be slain: cf. 2218 991
1éélnahd and render ‘behold its height’ |
or emend both words into behil haséré —
‘tell its circuit’ (or ‘size’). But the
(note). Though the extreme penalty text is uncertain. Of fire (g,gu).
of sin, it does not imply annihilation, Other MSS. ‘ of its fire’. 5. One
for the victims of it ‘ery and make of the holy angels, &c. This phrase
lamentation’, Inaplace,&c. This is borrowed from 1-36; ef 272. Voice,
chaotic flaming hell beyond the limits &c.: cf. 1815. Weeping and crying
of the earth is the place of punish- (a). w8B. 6. This hell which is
ment of the angels in 1812-16 211-7,
Chaotic. Eth. = ἀόρατος, which is the
LXX rendering of 171M in Gen. 1%.
The rendering of 173 (Gen. 12) is found
twice in 21!» %, 1. 6. ἀκατασκεύαστος.
outside the earth is the final place of
punishment of sinners and blasphemers
and perverters of God’s revelation and
action through the prophets. In verses”
8-6 the writer of this chapter has con-
In the fire shall they burn = ba’ésat
jénaddt. So I emend ba’ésit nadda
(gigmgt, B-abcx) =‘ in the fire they have
burnt’. abex emend into ba’ésat jéna-
dédfi ‘in fire they shall burn’. But
218 ba’ésat... jémaddi supports my
emendation, 4, This hell and its
inhabitants further described, in terms
borrowed from 181°21%, +Lookovery.
We might emend la‘éla (= ‘ over’) into
founded places, i.e. Gehenna and the
hell of the disobedient stars, that are
most carefully distinguished in 1-36,
and yet borrowed the phraseology of
that section. Blasphemers: cf. 917.
Spoken (mtu, 8). gigq‘done’. The
prophets. Here only mentioned ex-
pressly in Enoch, 7. Written
and inscribed. This refers to the
heavenly tablet ; cf. 478, These records —
Sect. V] Chapter CVIII. 4-11 271
“read them and know that which shall befall the sinners, and the
spirits of the humble, and of those who have afflicted their
“bodies, and been recompensed by God; and of those who have
been put to shame by wicked men: 8. Who love God and
loved neither gold nor silver nor any of the good things which
; are in the world, but gave over their bodies to torture. 9.
Who, since they came into being, longed not after earthly food,
but regarded everything as a passing breath, and lived accord-
“ingly, and the Lord tried them much, and their spirits were
“found pure so that they should bless His name. 10. And all
the blessings destined for them I have recounted in the books.
And He hath assigned them their recompense, because they have
been found to be such as loved heaven more than their life in
the world, and though they were trodden under foot of wicked
men, and experienced abuse and reviling from them and were put
to shame, yet they blessed Me. 11. And now] will summon the
spirits of the good who belong to the generation of light, and
LI eis
ire also called the book of the holy rather inapt. gmgt, B read ‘them-
| ones, for their purpose is to acquaint selves’, But the righteous could not
| the angels with the future; cf. 103%. rightly regard themselves as a ‘ passing
See also Asc. Is. 727. 7-9. The breath’, Yet see James 414 ἀτμὶς
“humble. These are the DY2Y and γάρ ἐστε. Such language would more
py so often referred to inthe Psalms. rightly befit the sinners, as in Wis-
‘They constitute the true Israel as op- dom 2%-4, where the sinners declare
"posed to the proud, the selfish, and the that their ‘spirit shall be dispersed
_ paganizers; see Cheyne on Ps. 915, as thin air’ and their ‘life shall pass
Those who have afflicted their away as the traces of a cloud’ and
πὰ loved neither gold nor sil- ‘scattered as is ἃ mist’. Similarly in
_ ver, longed not after earthly food. Job 7% 8 ‘O remember that my life
These phrases would apply well tothe is wind... as the cloud... vanisheth
rs Essene party ; οἵ, 481 1025. These cha- away so he that goeth down to
_ racteristies of the righteous have their Sheol shall come up no more’. How
_ counterpart in those of the wicked; cf. the various readings in the text arose
9651 978-10 982, 7. Read (mt, 8). I cannot explain. The Lord tried
% gq ‘ place’. 8. Loved (a,8- them much, ὅθ. Cf. Wisd. 35 ὁ
- eddnoy,)). 19, cdnoy,b ‘love’. 9. Who θεὸς ἐπείρασεν αὐτοὺς καὶ εὗρεν αὐτοὺς
(gq reading ᾽ὅ114). ΟΥ̓́ thisg οἷνθβ ἃ ἀξίους ἑαυτοῦ. 10. Enoch speaks, and
corruption ’allé and mi! ’éllt. w reads refers his hearers and readers to his
‘and’ and 8 ‘and who’. Everything books, Their life in the world:
_(w), i.e. everything in this world. ,g οἵ, 487. 11. Verses 11 and 12 are
_ reads ‘their bodies’. But tocomparetheir represented as being spoken by God.
_ bodies to ‘a passing breath’ would be Generation of light: cf. 6112 (note)
4
272 The Book of Enoch [Sect. V
I will transform those who were born in darkness, who in the
flesh were not recompensed with such honour as their faithful-
ness deserved. 12. And I will bring forth in shining light
those who have loved My holy name, and I will seat each on the
throne of his honour. 18. And they shall be resplendent for
times without number; for righteousness is the judgement of
God ; for to the faithful He will give faithfulness in the habita-
tion of upright paths. 14. And they shall see those who
were born in darkness led into darkness, while the righteous shall
be resplendent, 15. And the sinners shall cry aloud and see
them resplendent, and they indeed shall go where days and
seasons are prescribed for them.’ .
according to our text 6216 (see note)
‘garments of life’, They are really
384 (note). "Who were born in dark-
ness. Of those who were born in
darkness, i.e. in heathenism, such as
were faithful and were not recom-
pensed in the body will be transformed,
but those who remain in their darkness
are cast into darkness; cf. ver.14. Were
not recompensed with (a-gu, B).
g ‘ did not seek’, 12. In shining
light, i.e. clad in shining light. The
same idiomatic use of ba is found in
Matt. 7}5. The statement in the next
verse ‘they shall be resplendent’ calls
for this translation. Otherwise the
text could mean ‘into shining light’.
Cf. 2 Enoch 225-10, where the garments
of the blessed are said to be composed
of God’s glory. These garments are
the spiritual bodies of the blessed; ef.
Rev. 34 5) 18 4461179, 18,14 4 Byra 239, 45
Asc. Is. 416 722 814, 26, Throne o
his honour (a,”). §-n ‘throne οἱ
honour, of his honour’. Cf. Matt, 1938
Rev. 37! 44 Asc. Is, 92% 18, 13.
Resplendent, &c.: ef. 397 1042 108%,
The habitation of upright pa
(t, B). gq ‘the habitation and (> 9)
upright paths’, m ‘the habitation
uprightness’, u ‘the upright paths’.
14. Led (gmq). t, B ‘cast’. 10
favours the former reading. 15.
Resplendent (a). £8 ‘shining’.
Dan, 122 8,
APPENDIX I
THE GIZEH GREEK FRAGMENT OF ENOCH
I. Λόγος εὐλογίας Ενώχ, καθὼς εὐλόγησεν ἐκλεκτοὺς δικαίους
ὟΣ ᾿] ε / bd / 4 ζο 1 ἀ Ν ΕῚ |
τινες ἔσονται εἰς ἡμέραν ἀνάγκης ἐξᾶραι 1 πάντας τοὺς ἐχθρούς 3,
σωθήσονται δίκαιοι" ὃ,
| 2. Καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν' ‘Evox, ἄνθρωπος
καιος, ἔστιν * ὅρασις ὃ ἐκ θεοῦ αὐτῷ ἀνεῳγμένη, ἦν ® ἔχων Ὁ 7 τὴν
ρασιν τοῦ ἁγίου *xal τοῦ οὐρανοῦ ὃ, + ἔδειξέν μοι" Γκαὶ ἁγιολόγων
᾿ Ν 5 a 2H en ag ᾽ a ϑ ὶ ”
toy ἤκουσα ἐγώ", καὶ ‘os! ἤκουσα παρ᾽ αὐτῶν πάντα Kal ἔγνων
ἐνὼ θεωρῶν 19" καὶ οὐκ ἐς τὴν νῦν γενεὰν "dievootpnv', ἀλλὰ ἐπὶ
πόρρω οὖσαν [ἐγὼ λαλῶ" 1, 3. ‘Kal! περὶ τῶν ἐκλεκτῶν "voy"
λέγω ἱκαὶ περὶ αὐτῶν ἀνέλαβον τὴν παραβολήν “pov!
[Καὶ] ἐξελεύσεται ὁ ἅγιός Ἷ μου 7 12 ὁ μέγας ἐκ τῆς κατοική-
σεως αὐτοῦ,
[καὶ φανήσεται *ex τῆς παρενβολῆς αὐτοῦ 14]
καὶ φανήσεται ἐν τῇ δυνάμει τῆς ἰσχύος αὐτοῦ ἀπὸ τοῦ οὐρανοῦ
Γτῶν οὐρανῶν"
καὶ Ἷ πιστεύσουσιν ἡ 15 οἱ ἐγρήγοροι
TMS. εξαρ. 5 E adds καὶ rods It is corrupt for ΠῚΠ = ὁρῶν, The
εβεΐς. * Though. E omits, the passage in E = "Ἑνώχ, ἄνθρωπος δίκαιος
φγμένη or omitted. 5E= καὶ ἑώρα τὴν ὅρασιν τοῦ dyiov. ὃ Cor-
αλμοὶ αὐτοῦ which gives better sense, rupt(?) for κατὰ τὸν οὐρανόν as in E.
rees with Num. 244 O°‘) bp, ® Text corrupt. E = ἣν ἔδειξάν μοι οἱ
must either be written ἥν or jv, ἄγγελοι. 10 MS, θεορων, 11 So
e context is against the former, Swete emendsfromeywaddw, 12 Can
ἣν is quite intelligible. It is to hardly be right: unexampled in Enoch ;
taken with +éyov} as forming E = καί. 18. E corrupt = ἐκεῖθεν.
| periphrastic conjugation =‘he was 1 E=obvor ἐν τῇ παρενβολῇ. = EE
he 7 = IMk, ἔχειν is found = σαλευθήσονται. Flemming suggests
rendering of }MN in Job 179 182° πτήξουσι. ' This clause, which E
16 Ts, 128, and it may be so here. omits, I have removed to the margin
γ᾿
may be genuine, ‘* Tobetaken οὗ ἐκ Θεοῦ ὀφθαλμοὶ αὐτοῦ ἀνεῳγμένοι.
After ἐγρή-
γοροι the f
lowing wor
are interpo-
lated ; καὶ
dowow ἀπό-
κρυφα ἐν mac
τοῖς ἄκροι 1
καὶ σισθήσον
ται πάντα τὰ
ἄκρα τῆς γῆς
274
>
᾽ \ / \ a \ iq 1 ε
καὶ σεισθήσονται [καὶ πεσοῦνται καὶ διαλυθήσονται] ὄρη own
The Book of Enoch
καὶ λήμψεται αὐτοὺς τρόμος καὶ φόβος μέγας μέχρι τῶν nena
των τῆς γῆς
καὶ ταπεινωθήσονται βουνοὶ ὑψηλοὶ [τοῦ διαρυῆναι ὄρη ]
καὶ τακήσονται ὡς κηρὸς ἀπὸ προσώπου πυρὸς [ἐν φλογί]
τὸ
καὶ κρίσις ἔσται κατὰ πάντων.
8. καὶ μετὰ ὅ τῶν δικαίων τὴν εἰρήνην ποιήσει,
\
καὶ ἐπὶ τοὺς ἐκλεκτοὺς ἔσται συντήρησις ‘Kal εἰρήνη",
καὶ ἐπ᾽ αὐτοὺς γενήσεται ὃ ἔλεος.
καὶ ἔσονται πάντες τοῦ θεοῦ, ;
καὶ τὴν εὐδοκίαν 7 ἴ δώσει αὐτοῖς, ;
Ν 3 ,
καὶ παντας εὐλογήσει.
"kal πάντων ἀντιλήμψεται" ὃ, [καὶ βοηθήσει ἡμῖν ]}"
καὶ φανήσεται αὐτοῖς φῶς
[καὶ ποιήσει ἐπ᾽ αὐτοὺς εἰρήνην" ὃ.
9. 1 Ὅτι {5 ἔρχεταὶ σὺν ταῖς 15
μυριάσιν [αὐτοῦ καὶ τοῖς] 11 ἁγίοις
αὐτοῦ,
(α) ποιῆσαι κρίσιν κατὰ
πάντων,
as an interpolation at variance with the
closing genuine words of this verse, and
with all that follows on the fate of the -
Watchers who were imprisoned beneath
the hills. The scribe who added it was
possibly thinking of 2 En. 18, where
the singing of the Watchers is men-
tioned. 1 These words are omitted
by E and against the parallelism.
2 Bracketed because omitted by E and
against sens — ® A duplicate render-
καὶ διασχισθήσεται ἡ γῆ ἱ σχίσμα [paydd.|'*,
καὶ πάντα ὅσα ἐστὶν ἐπὶ τῆς γῆς ἀπολεῖται
ΨΎῪΌ᾽7᾽ὉῈὲῈ 14, 15.
᾿Ιδοὺ ἦλθεν Κύριος ἐν ἁγίαις
μυριάσιν αὐτοῦ 4
(2) ποιῆσαι κρίσιν κατ
πάντων
ing. 4 These two words look
two renderings of the same Hebr
word. 5 MS. peya. ὃ. MS. yevyn
7 Corrupt for εὐοδίαν. G thus = OM
in the active, while E gives the pass
form. §& This verse though omitted
E is probably genuine, being support
by the parallelism. 9 E = καὶ 8c
Jude, Pseudo-Cypr, and Pseudo-V
ἰδού. 1° MS. τοι. 1 Interpola
against E and all other authorities. Ri
Appendia I 275
(6) καὶ ἀπολέσαι ἵπάντας" (6c) καὶ ἐλέγξαι πάντας
ς ἀσεβεῖς, τοὺς ἀσεβεῖς
() καὶ ( ag 2 πᾶσαν
κα
᾿ (a) περὶ πάντων ἔργων ἵτῆς (α) περὶ πάντων - τῶν ἔργων
| io Belas αὐτῶν" dv ἠσέβησαν ἀσεβείας αὐτῶν ὧν ἠσέβησαν
i (8) Γκαὶ σκληρῶν dv “ὧν ἐλάλη- (8) καὶ περὶ πάντων τῶν
ἂν Adyov'® κατ᾽ αὐτοῦ ἁμαρτω- σκληρῶν ὧν ἐλάλησαν κατ᾽ αὐτοῦ
ἀσεβεῖς. ἁμαρτωλοὶ ἀσεβεῖς.
Psrupo-Cyprian : dd Novatianum
τς (Hartel’s Cyprian, iii. 67).
Eece venit cum multis milibus nuntiorum suorum
(2) facere iudicium de omnibus
(4) Et perdere omnes impios
. (ὁ) Et arguere omnem carnem
Ἵ (a) de omnibus factis impiorum quae fecerunt impie
| (8) et de omnibus verbis impiis quae de 7 Deo 7
locuti sunt peccatores.
Psxuvo-Viertius (Migne 62, col. 363)
Et in epistola Iudae apostoli :
Kece veniet Dominus in millibus
(a) facere iudicium
(6) Et perdere omnes impios
(c) Et arguere omnem carnem
(a) de omnibus operibus impietatis eorum
IL Katavojoare πάντα τὰ i seal ἐν τῷ acti io πῶς οὐκ
νουσιν ἣν ἰδίαν a 2. ἴδετε τὴν γῆν Kal ἐλϑοόνιων περὶ
γίαις instead of ἁγίοις to agree with edd. ἀπολέσε. 3. MS. λενξει. Paral-
“μυριάσιν. 1 ΜΗ, ἀπολέσει, but the lelism and Jude, Ps.-Cypr. and Ps.-
rallelism, Pseudo-Cypr. and Pseudo- Vig. require ἐλέγξαι. 8. Undoubtedly
fig. and E require ἀπολέσαι. Other genuine though omitted by E. G adds
¢ 2
276 The Book of Enoch
“ ν “Ὁ > Leal é Cee | a n έ la Te
τῶν ἔργων τῶν ἐν αὐτῇ γινομένων ἀπ᾽ ἀρχῆς μέχρι τελειώσεως, ᾿ OS
εἰσιν φθαρτά,"3 ὡς οὐκ ἀλλοιοῦται ὃ Γοὐδὲν τῶν ἐπὶ γῆς, ἀλλὰ" πάντι
ἔργα θεοῦ ὑμῖν" φαίνεται. 3. ἴδετε τὴν θερείαν καὶ τὸν χειμῶνι
.... ΤΠ]. καταμάθετε καὶ ἴδετε πάντα τὰ δένδρα “,
V. . 2. πῶς τὰ φύλλα χλωρὰ ἐν αὐτοῖς σκέποντα τὰ δένδρα κα
[πᾶς] Ἐ ὁ καρπὸς αὐτῶν 5 [εἰς τιμὴν καὶ δόξαν.] διανοήθητε ‘xa
γνῶτε! περὶ πάντων “tov ἔργων" αὐτοῦ, καὶ νοήσατε ὅτι [θεὸς ζῶν
ἐποίησεν αὐτὰ οὕτως 7, * καὶ ζῇ ὃ εἰς πάντας τοὺς αἰῶνα" 2,
τὰ ἔργα αὐτοῦ ἵπάντα [ὅσα ἐποίησεν], εἰς τοὺς αἰῶνας ' ἀπὸ ἐνιαυτοὶ
RE , Coe “ Ἵ \ , “ ὰ οἰ
εἰς ἐνιαυτὸν γινόμενα ἵπάντα οὕτως." καὶ πάντα ὅσα ἀποτελοῦσ
αὐτῷ τὰ ἔργα, καὶ οὐκ ἀλλοιοῦνται Γαὐτῶν τὰ ἔργα, ἀλλ᾽ ὡσπερεὶ
t
κατὰ ἐπιταγὴν ὃ τὰ πάντα γίνεται. 8. ἴδετε πῶς ἡ θάλασσα KE
3 :
a \ “
οἱ ποταμοὶ ὡς ὁμοίως ἀποτελοῦσιν, ‘Kal οὐκ ἀλλοιοῦσιν" αὐτῶν τ'
ἔργα Γἀπὸ τῶν λόγων αὐτοῦ".
4. Ὑμεῖς δὲ οὐκ ἐνεμείνατε οὐδὲ ἐποιήσατε κατὰ τὰς ἐντολὰ
αὐτοῦ 19
ἀλλὰ ἀπέστητε, καὶ κατελαλήσατε μεγάλους καὶ σκληροὺς λόγου:
5 , 3 ‘ ς n Ἂς fal δ, > an oe
ἐν στόματι ἀκαθαρσίὰς ὑμῶν κατὰ τῆς μεγαλοσύνης αὐτοῦ. [6
4 5 tal , ee]
κατελαλήσατε ἐν τοῖς ψεύμασιν ὑμῶν]
/ > ν > » apa ς κα
σκληροκάρδιοι, οὐκ ἔστ᾽ εἰρήνη ὑμῖν.
5. τοιγὰρ τὰς ἡμέρας ὑμῶν ὑμεῖς καταράσεσθε 1"
*kal τὰ ἔτη 12 τῆς ζωῆς ὑμῶν ἀπολεῖται"
καὶ ‘ta ἔτη τῆς ἀπωλείας ὑμῶν!" πληθυνθήσεται ἐν Kar
αἰώνων; 2
καὶ οὐκ ἔσται ὑμῖν ἔλεος [καὶ εἰρήνη] 1
θα. Τότε ἔσται" τὰ ὀνόματα ὑμῶν εἰς κατάραν αἰώνιον πᾶσιν το
δικαίοις,
dittographic clauses καὶ περὶ πάντων ὧν σκέπονται. 6 EK = καρποφορ
κατελάλησαν. 1 Supplied by Swete. 7 --ἜἬ στ; of which fefpady may
2 φθαρτά = ovdap corrupt for 0°23) acorruption, 8 Ε--ὸ ζῶν. *° E c
= ‘steadfast’. 8 So Dillmann and θεοῦ. 10 E = τοῦ Κυρίου.
Radermacher from ἀλλυουντα, Cf. κατηρασασθαι, 12 Em. by D
ἡλλυοσαν in ver, 1 for ἠλλοίωσαν, and Lods from xara, 118 An int
4111. 1°—V: 1* lost through hmt. ~ polation, E omits. Ἑἐρήνη forms 6
5 B= τὰ δένδρα ἐν φύλλοις χλωροῖς ver.4. ᾿ξ E = δώσετε. ἔσται co
στήμονι vonua!™
9. καὶ οὐ μὴ πλημμελήσουσιν
Ὶ Gs
VI. Καὶ ἐγένετο ὅταν ἐπλη-
ὕνθησαν οἱ υἱοὶ τῶν ἀνθρώπων,
[65 Hebrew idiom. G wrongly
καταράσονται. * Perhaps cor-
3 A doublet
4 Emended by Radermacher.
S. reads καταλυσιν καταραν.
= 5 Here there is a doublet of
Appendix I
E omits :
277
ὁ, καὶ ἐν ὑμῖν xarapdoovrar! πάντες} οἱ καταρώμενοι,
6. ‘kal πάντες} οἱ ἁμαρτωλοὶ Γκαὶ ἀσεβεῖς" ἐν ὑμῖν ὀμοῦνται,
ὑμῖν δὲ τοῖς ἀσεβέσιν ἔσται κατάρα.
Γκαὶ πάντες οἱ F αμαρτοι 5 1 χαρήσονται,
6. καὶ ἔσται [αὐτοῖς] λύσις ἁμαρτιῶν,
J. καὶ πᾶν ἔλεος καὶ εἰρήνη καὶ ἐπιείκεια,
7. ἔσται αὐτοῖς σωτηρία, φῶς ἀγαθόν.
h. [καὶ αὐτοὶ κληρονομήσουσιν τὴν γῆν ] 3,
ἢ, καὶ πᾶσιν ὑμῖν τοῖς ἁμαρτωλοῖς οὐχ ὑπάρξει σωτηρία
5 39. 2 ὶ ’ ea ’ὔ 71 4
J. ἀλλ᾽ ἐπὶ πάντας ὑμᾶς καταλύσει κατάρα
καὶ τοῖς ἐκλεκτοῖς ἔσται φῶς καὶ χάρις καὶ εἰρήνη,
καὶ αὐτοὶ κληρονομήσουσιν τὴν γῆν.
8, τότε δοθήσεται τοῖς ἐκλεκτοῖς ἢ σοφία,
εἰ \ Φ , a NS Oe , ν᾿
καὶ πάντες οὗτοι ζήσονται καὶ οὐ μὴ ἁμαρτήσονται ἔτι
ov κατ᾽ ἀσέβειαν ὃ οὔτε ὑπερηφανίαν,
Γκαὶ ἔσται ἐν ἀνθρώπῳ πεφωτισμένῳ φῶς καὶ ἀνθρώπῳ ἐπι-
οὐδὲ μὴ ἁμάρτωσιν πάσας τὰς ἡμέρας τῆς ζωῆς wil
καὶ οὐ μὴ ἀποθάνωσιν ἐν ὀργῇ θυμοῦ §,
ἀλλὰ τὸν ἀριθμὸν αὐτῶν ζωῆς ἡμερῶν esnakiadedl
καὶ ἡ ζωὴ ἢ αὐτῶν αὐξηθήσεται ἐν εἰρήνῃ,
καὶ τὰ ἔτη τῆς χαρᾶς αὐτῶν πληθυνθήσεται
ἐν ἀγαλλιάσει καὶ εἰρήνῃ αἰῶνος
ἐν πάσαις ταῖς ἡμέραις τῆς ζωῆς αὐτῶν.
Gs
VI. Kal ἐγένετο ὅτε ἐπληθύν-
θησαν οἱ υἱοὶ τῶν ἀνθρώπων,
7Zaband 8a [φῶς καὶ χάρις, καὶ αὐτοὶ
κληρονομήσουσιν τὴν γῆν, τότε δοθήσεται
πᾶσιν τοῖς ἐκλεκτοῖς. δ Emended
from ἀλήθειαν with E. ΤῈ = οἱ
δὲ τὴν σοφίαν ἔχοντες πραεῖς ἔσονται.
8 E = ὀργῇ καὶ θυμῷ. 9 E = plural.
278
Gs
3 b] , o ε 4 - /
ἐν ἐκείναις ταῖς ἡμέραις ἐγεῤνή-
1
θησαν θυγατέρες ὡραῖαι "καὶ
καλαί. 2. καὶ ἐθεάσαντο!
bs Tate! ε > a
αὐτὰς οἱ ἄγγελοι viol οὐρανοῦ
καὶ ἐπεθύμησαν αὐτάς, καὶ εἶπαν
A 2 , “ ,
πρὸς ἀλλήλους] Δεῦτε ἐκλεξώμεθα
ἑαυτοῖς γυναῖκας ἀπὸ τῶν ἀνθρώ-
2
πων", καὶ γεννήσομεν ἑαυτοῖς
τέκνα. δὅ. καὶ εἶπεν Σεμειαζᾶς
πρὸς αὐτούς, ὃς ἦν ἄρχων αὐτῶν,
Φοβοῦμαι μὴ οὐ θελήσετε ποιῆ-
σαι τὸ πρᾶγμα τοῦτο, καὶ ἔσομαι
ἐγὼ μόνος ὀφειλέτης ἅμαρ-
4. ἀπεκρίθη-
= 3 al / ᾽ ,
σαν οὖν αὑτῷ πάντες ᾿Ομόσωμεν
τίας μεγάλης.
ὅρκῳ πάντες καὶ ἀναθεματίσωμεν
πάντες ἀλλήλους μὴ ἀποστρέψαι
τὴν γνώμην ταύτην, μέχρις οὗ ἂν
[ , > 8 \ 8 La
τελέσωμεν αὐτὴν καὶ ὃ ποιήσω-
μεν τὸ πρᾶγμα τοῦτο. 5. τότε
» ε a » ,
ὄμοσαν πάντες ὁμοῦ καὶ ἀνεθεμά-
τισαν ἀλλήλους ἐν αὐτῷ... ...
7. Καὶ ταῦτα τὰ ὀνόματα τῶν
ἀρχόντων αὐτῶν"
᾿Αροθάκ, Κιμ-
βρά, Σαμμανή, Δανειήλ,᾽ Apeapas,
Σεμιήλ, ᾿Ιωμειήλ, Χωχαριήλ,
“Ε(εκιήλ, Βατριήλ, Σαθιήλ, ᾿Ατ-
ριήλ, Ταμιήλ, Bapaxind, Ανανθάν,
ἦν ἄρχων αὐτῶν"
1 E (5 add αὐτοῖς.
ἀνθρώπων.
3 E = υἱῶν. τῶν
3 Bracketed as a doublet.
The Book of Enoch
Σεμιαζά, οὗτος.
Gs Ἷ
ἐγεννήθησαν αὐτοῖς θυγατέρες
ὡραῖαι. 2. καὶ ἐπεθύμησαν
αὐτὰς οἱ ἐγρήγοροι [καὶ ἀπεπλανή-
θησαν ὀπίσω αὐτῶν, καὶ εἶπον.
ἀλλήλους ᾿Εκλεξώμεθα.
ς ta] val DY na n
ἑαυτοῖς γυναῖκας ἀπὸ τῶν θυγα-
πρὸς
τέρων τῶν ἀνθρώπων τῆς γῆς.
3. καὶ εἶπε Σεμιαζᾶς 6 ἄρχων
αὐτῶν πρὸς αὐτούς Φοβοῦμαι μὴ
οὐ θελήσητε ποιῆσαι τὸ πρᾶγμα
τοῦτο, καὶ ἔσομαι ἐγὼ μόνος
ὀφειλέτης μεγάλης.
4. καὶ ἀπεκρίθησαν αὐτῷ πάντες
Γ 1
ἁμαρτίας
καὶ εἶπον! ᾽Ομόσωμεν ἅπαντες
ὅρκῳ καὶ ἀναθεματίσωμεν ἀλλή-
λους τοῦ μὴ ἀποστρέψαι τὴν
γνώμην ταύτην, μέχρις οὗ ἀποτε
λέσωμεν αὐτήν. 5, τότε πάν-
τες ὦὥμοσαν ὁμοῦ. καὶ ἀνεθεμά-
τισαν ἀλλήλους. | 6. ἦσαν de
οὗτοι διακόσιοι of καταβάντες ἐν
ταῖς ἡμέραις ᾿Ιάρεὃ «εἰς τὴν κορυ-
giv τοῦ “Ἑρμονιεὶμ ὄρους, καὶ
ἐκάλεσαν τὸ ὄρος ᾿“Ερμώμ, κα-
θότι ὥμοσαν καὶ ἀνεθεμάτισαν
ἀλλήλους ἐν αὐτῷ “. ;
7. Καὶ ταῦτα τὰ ὀνόματα τ'
ἀρχόντων αὐτῶν" α΄ Σεμιαζᾶς, o
ἄρχων αὐτῶν, β' ᾿Αταρκούφ, γ
᾿Αρακιήλ, δ΄ Χωβαβιήλ, ε΄ Ὅραμ
μαμή, ς΄ Ῥαμιήλ, (΄ Σαμψίχ, 9
Ζακιήλ, θ΄ Βαλκιήλ, v ᾿Αζαλζήλ.
ια΄ Φαρμαρός, ιβ΄ ᾿Αμαριήλ, 17
EG omit. 4 Gé omits ver. 6 throug
homoioteleuton. 5 On these namé
Gs
( ωνιήλ, 'Ραμιήλ, ᾿Ασεάλ, ‘Pa-
κειήλ, Τουριήλ.
ἀρχαὶ αὐτῶν οἱ δέκα."
~ VII. Kat? ἔλαβον
γυναῖκαν" ἕκαστος αὐτῶν ἄν
8. οὗτοί εἰσιν
ἑαυτοῖς
avro ἑαυτοῖς γυναῖκας ὃ, καὶ
AVTO
as καὶ μιαίνεσθαι ὃ ἐν αὐταῖς"
καὶ ἐδίδαξαν αὐτὰς φαρμακείας
ἐπαοιδὰς καὶ ῥιζοτομίας, καὶ
βοτάνας ἐδήλωσαν αὐταῖς.
Αἱ 8 δὲ ἐν γαστρὶ λαβοῦσαι
εἰσπορεύεσθαι πρὸς
,΄
éréxooay γίγαντας μεγάλους ἐκ
Ἰχῶν τρισχιλίων, 8. οἵτινες
κατέσθοσαν τοὺς κόπους τῶν
d ὡς δὲ 11 οὐκ ἐδυνήθη-
ie αν abrois of ἄνθρωποι ἐπιχορη-
Ν᾽ ὁ τάς οἱ γίγαντες ἐτόλμη-
y12 ἐπ᾽ αὐτούς, καὶ κατεσθίοσαν
οὺς ἀνθρώπους. 5. καὶ ἤρ-
ξαντο ἁμαρτάνειν ἐν τοῖς πετει-
ois καὶ tots (@)nplois καὶ ἑρπέ-
; ἧς καὶ τοῖς (ἰχθύσιν, καὶ ἀλλή-
ν τὰς (σ)άρκας κατεσθίειν, καὶ
τὸ αἷμα Ππυκα, 6. τότε ἡ γῆ
ν ἔτυχεν κατὰ τῶν ἀνόμων.
. 16, 17. 1 The manuscript
ng seems corrupt for ἀρχαὶ αὐτῶν
δεκάδων, a literal rendering of
MIYATA PAWN, We have an un-
ὧν bted case of this in 19? αἱ γυναῖκες
ὑτῶν τῶν... ἀγγέλων. Radermacher
ses ἀρχαὲ αὐτῶν οἱ (ἐπὶ) δέκα, but
his would mean ‘ their chiefs over ten
2 See note 4. sE=
éfato ἕκαστος ἑαυτῷ μίαν. * E=
ὲ οἱ λοιποὶ πάντες per αὐτῶν καί,
Appendix I
279
Gs
*Avaynuds, ιδ΄ Θαυσαήλ, ιε΄
Σαμιήλ, is” Σαρινᾶς, ιζ΄ Εὐμιήλ,
ιη΄ Τυριήλ, ιθ’ Ἰουμιήλ, x’ Σαριήλ.
VII. ἘοΟῦτοι καὶ οἱ
, a
πάντες * [ἐν τῷ χιλιοστῷ éxaro-
λοιποὶ
στῷ ἑβδομηκοστῷ ἔτει τοῦ κό-
σμου >| ἔλαβον ἑαυτοῖς γυναῖκας,
καὶ ἤρξαντο μιαίνεσθαι ἐν αὐταῖς
[ἕως τοῦ κατακλυσμοῦ] ἴ 2.
kal ἔτεκον Γαὐτοῖς γένη τρία"
πρῶτον} γίγαντας μεγάλους,
fot δὲ Γίγαντες f ἐτέκνωσαν tf 1
Ναφηλείμ, καὶ τοῖς Ναφηλεὶμ
ἡ ἐγεννήθησαν f° ᾿Ελιούδ.
ἦσαν αὐξανόμενοι κατὰ τὴν μεγα-
19
καὶ
λειότητα αὐτῶν. καὶ ἐδίδαξαν
¢ Ν Ν Ν a
[ἑαυτοὺς καὶ] τὰς γυναῖκας,
“Ὁ \
ἑαυτῶν φαρμακείας καὶ ἐπαοιδάς.
VIII. ᾿Αζαὴλ 5
δέκατος τῶν ἀρχόντων. ἐδίδαξε
ΓΠρῶτος}
where the final καί is an intrusion.
5 Addition of Syncellus. ΒΓ ἘΠ:
μίγνυσθαι. 7 Addition of Syncellus.
8 MS. reads ev. 9 These clauses,
though omitted by E and-G®, go back
to the original. 1° ἐτέκνωσαν and τοῖς
N” ἔγεννήθησαν may be corrupt. We
should expect according to Jub. 7”?
ἔκτειναν and of N” ἔκτειναν. uE=
wore. 12 E = ἐτράπησαν, of which
ἐτόλμησαν seems a corruption.
280
VILL. ἘἘδίδαξεν τοὺς ἀνθρώ-
πους ᾿Αζαὴλ paxalpas ποιεῖν
καὶ ὅπλα καὶ ἀσπίδας καὶ θώρα-
kas [διδάγματα ἀγγέλων], καὶ
ὑπέδειξεν αὐτοῖς τὰ μέταλλα
καὶ τὴν ἐργασίαν αὐτῶν, καὶ
ψέλια καὶ κόσμους καὶ στίβεις 3
καλλιβλέφαρον ὃ καὶ
παντοίους λίθους ἐκλεκτοὺς καὶ
τὰ Badd. ἢ
ἀσέβεια πολλή, καὶ ἐπόρνευσαν
Ν Ν
καὶ τὸ
2. καὶ ἐγένετο
καὶ ἀπεπλανήθησαν καὶ ἠφανί-
σθησαν ἐν πάσαις ταῖς ὅδοῖς
3. Σεμιαζᾶς ἐδίδαξεν
ἐπα(οι)δὰς καὶ ῥιζοτομίας * ᾽Αρ-
αὐτῶν.
papas “ἐπαοιδῶν λυτήριον" (Ba)-
ρακιὴλ Ἰ ἀστρολογίας ὃ: Χωχιὴλϊ
\ Ἢ S\7 2
τὰ σημειωτικά" Σαθ(ι)ὴλϊ dorepo-
σκοπίαν 3: Σεριὴ(λ) Τ σεληναγω-
γίας 3°,
1 MS. μεγαλα. 3 GS has στίλβειν which
is corrupt; Diels emends to στιβίζειν,
3 Since G* has τὸ καλλωπίζειν the Aram.
may have been simply TEU. 4—E
adds τὰ μέταλλα τῆς γῆς---ἃ doublet.
The Beek ef Enech
Gs
ποιεῖν μαχαίρας καὶ θώρακας καὶ
Ἴ σκεῦος πολεμικόν, καὶ τὸ
Γπᾶν
μέταλλα τῆς ys! καὶ τὸ χρυσίον
πῶς ἐργάφωνται καὶ Γποιήσωσιν
αὐτὰ! κόσμια “rats γυναιξί, καὶ
τὸν ἄργυρον ἔδειξε δὲ αὐτοῖς} καὶ
τὸ torlABewt? καὶ τὸ καλλω-
πίζειν καὶ τοὺς ἐκλεκτοὺς λίθους
καὶ τὰ βαφικά' ‘Kal ἐποίησαν éav-
τοῖς οἱ υἱοὶ τῶν ἀνθρώπων καὶ ταῖς
θυγατράσιν αὐτῶν, καὶ παρέβησαν
καὶ ἐπλάνησαν τοὺς ἁγίους". 2.
καὶ ἐγένετο ἀσέβεια πολλὴ [ἐπὶ
τῆς γῆς," καὶ ἠφάνισαν τὰς ὁδοὺ
αὐτῶν. 8. Γἔτι δὲ καὶ ὁ πρώτ-
apxos αὐτῶν! Σεμιαζᾶς ἐδίδαξεν
Τεῖναι ὀργὰς ὁ ‘kara τοῦ vods,!
καὶ ῥίζας βοτανῶν 'rijs γῆς". ἵ ᾿
δὲ ἑνδέκατος Φαρμαρὸς ἐδίδαξε
Γφαρμακείας, ἐπαοιδάς, σοφίας,
καὶ! ἐπαοιδῶν λυτήρια" 6 ἔνατος
Γέἐδίδαξεν!Ὶ ἀστροσκοπίαν' ὁ. δὲ
τέταρτος " ἐδίδαξεν" ἀστρολογίαν"
ὁ δὲ ὄγδοος ἐδίδαξεν ἀεροσκοπίαν'
Γδ δὲ τρίτος ἐδίδαξε τὰ σημεῖα
τῆς γῆς" ὁ δὲ ἕβδομὸς ἐδίδαξε
τὰ σημεῖα τοῦ ἡλίου" 6 δὲ εἶκο-
στὸς ἐδίδαξε τὰ σημεῖα τῆς
σελήνης. ἵπάντες οὗτοι ἤρξαντο
ἀνακαλύπτειν τὰ μυστήρια
ὅ Ἢ -- ἐπαοιδοὺς καὶ ῥιζοτόμου. ὃ
rupt for ἐπαοιδάς (Raderm.). Se
notes on pp. 16,17, 8 E=dotpoddyous.
9 This word (which E translates) |
corrupt for ἀεροσκοπίαν as in G*. 10 ΜῈ
Ges
4. τῶν οὖν" ἀνθρώ-
mov ἀπολλυμένων ἡ
᾿βο(ὴ) εἰς οὐρανοὺς
Π ΙΧ, Τύτε παρ(α)-
ἡ ψαντες Μιχαὴλ καὶ
οι)ὴλ καὶ Ραφαὴλ
καὶ Γαβριή(λ), Γοὗτοι!
ἐκ τοῦ οὐρανοῦ ἐθεά-
φα(ν)το αἷμα πολὺ
ἐπὶ
2. Kal
τ λῶ(ν) τοῦ οὐρα-
yod* 8. ἐντυγχάνου-
Ὀναγιας.
izes 74,5 of G8,
MS, τον νουν.
1 This sentence sum-
8 The order οὗ nar-
‘ation in G* is better than in 68,
3 G8 omits through
Appendix I
281
Gs
γυναιξὶν αὐτῶν καὶ τοῖς τέκνοις
αὐτῶν.
μετὰ δὲ ταῦτα! [VII.
4-Ὁ] ἤρξαντο οἱ γίγαντες κατ-
εσθίειν ‘ras σάρκας"! τῶν ἀνθρώ-
65
4. καὶ ἤρξαντο οἱ
ἄνθρωποι ἐλαττοῦσθαι
οἱ δὲ
λοιποὶ! ἐβόησαν εἰς
Γἐπὶ τῆς γῆς.
τὸν οὐρανὸν ἱ περὶ τῆς
κακώσεως αὐτῶν, λέ-
γοντες εἰσενεχθῆναι
τὸ μνημόσυνον αὐτῶν
ἐνώπιον Κυρίου |.
IX. Kal
σαντες οἱ τέσσαρες
μεγάλοι apy dyyedou!,
Μιχαὴλ καὶ Οὐριὴλ
καὶ Ραφαὴλ καὶ Γα-
βριὴλ παρέκυψαν Γ ἐπὶ
τὴν γῆν" ἐκ ἱτῶν ἁγί-
Γἀκοὸύ-
wv! τοῦ οὐρανοῦ" καὶ
θεασάμενοι αἷμα πολὺ
ἐκκεχυμένον ἐπὶ τῆς
γῆς ‘kal πᾶσαν Γἀσέ-
βειαν καὶ! ἀνομίαν
Γγενομένην ἐπ᾽ αὐτῆς."
(53 (6. Syncellus I.
42 sqq.)
4. 'Tore! ἐβόησαν
οἱἄνθρωποι εἰς τὸν οὐ-
ρανὸν [λέγοντες Εἰσ-
ἀγάγετε τὴν κρίσιν
ἡμῶν πρὸς τὸν ὕψι-
στον, καὶ τὴν ἀπώ-
λειαν ἡμῶν ἐνώπιον
τῆς δόξης τῆς μεγά-
λης, ἐνώπιον τοῦ κυ-
ρίου τῶν κυρίων πάν-
των τῇ μεγαλωσύνῃ!.
ΙΧ, Καὶ ‘dxov-
σαντες οἱ τέσσαρες
μεγάλοι ἀρχἀάγγελοι",
Μιχαὴλ καὶ Οὐριὴλ
“Ῥαφαὴλ
Γαβριὴλ παρέκυψαν
[ἐπὶ τὴν γῆν" ἐκ [τῶν
\ \
Kal και
ἁγίων" τοῦ οὐρανοῦ"
\ ,
καὶ θεασάμενοι αἷμα
Ν 3 / \
πολὺ ἐκκεχυμένον ἐπὶ
τῆς γῆς καὶ πᾶσαν
ἀνομίαν καὶ Γἀσέβειαν
γινομένην ἐπ᾽ αὐτῆς."
hmt,. καὶ πᾶσαν ἀσέβειαν γινομένην ἐπ
τῆς γῆς against Εἰ 653,
καὶ νῦν πρὸς ὑμᾶς τοὺς ἁγίους τοῦ
οὐρανοῦ. The words μέχρι πυλῶν τ, οὐρ.
4 E adds
282
Gs
σιν ai ψυχαὶ τῶν
ἀνθρώπων | λεγόντων
Εἰσαγάγετε τὴν κρί-
σιν ἡμῶν πρὸς τὸν
ὕψιστ(ον). 4. Καὶ
εἶπα(ν) τῷ κυρίῳ 1 Σὺ
εἶ κύριος τῶν κυρίων
καὶ ὁ θεὸς τῶν θεῶν
a
καὶ βασιλεὺς trav
ἘΠ 3
αἰώνων * ὁ θρόνος
τῆς δόξης σου eis
πάσας τὰς γενεὰς τοῦ
αἰῶνος, καὶ τὸ ὄνομά
σου τὸ ἅγιον καὶ μέ-
ΓΗ ὉΡ δ: ar
γα" καὶ εὐλογητὸν εἰς
Ν, tn
πάντας τοὺς αἰῶνας.
The Book of Enoch
ΠΟ.
2. [εἰσελθόντες εἶπον
πρὸς ἀλλήλους [ὅτι
3. Τὰ πνεύματα καὶ"
αἱ ψυχαὶ τῶν ἀνθρώ-
πων ἱστενάζουσιν" ἐν-
λέ-
γοντα ὅτι Εἰσαγάγετε
τυγχάνοντα καὶ
τὴν κρίσιν ἡμῶν πρὸς
τὸν ὕψιστον, ἱ καὶ τὴν
ἀπώλειαν ἡμῶν ἐνώ-
πιον τῆς δόξης τῆς
μεγαλωσύνης, ἐνώ-
πιον τοῦ κυρίου͵ τῶν
κυρίων πάντων τῇ
μεγαλωσύνῃ!. 4. Καὶ
εἶπον τῷ κυρίῳ 'τῶν
αἰώνων" 3 Σὺ εἶ ὁ
θεὸς τῶν θεῶν καὶ
κύριος τῶν κυρίων
καὶ ὃ βασιλεὺς τῶν
Γκαὶ
14
93
βασιλευόντων
θεὸς τῶν αἰώνων
καὶ 6 θρόνος τῆς δόξης
σου εἰς πάσας τὰς
γενεὰς τῶν αἰώνων,
καὶ τὸ ὄνομά σου
ἅγιον ὅ καὶ εὐλογη-
μένον εἰς πάντας τοὺς
αἰῶνας ὃ.
Gs2
2. Γεϊσελθόντες etm
πον πρὸς ἀλλήλους
[ὅτι 8, Τὰ πνεύματα
καὶ! αἱ ψυχαὶ τῶν
ἀνθρώπων ἐντυγχά-
νουσι Γστενάζοντα
καὶ! λέγοντα Εἰσα-
γάγετε τὴν Γδέησιν"
ἡμῶν πρὸς τὸν ὕψι-
στον. 4. Καὶ ἵπροσ-
᾿
ελθόντες οἱ τέσ-
5
σαρες dpxdyyedou!
εἶπον τῷ κυρίῳ Σὺ
el θεὸς τῶν θεῶν καὶ
κύριος τῶν κυρίων καὶ
βασιλεὺς τῶν βασι-
λευόντων ‘kal θεὸς
τῶν ἀνθρώπων! καὶ
θρόνος τῆς δόξης σου
εἰς πάσας τὰς γενεὰς
τῶν αἰώνων, καὶ τὲ
ὄνομά σου ἅγιον ὅ
εὐλογημένον εἰς πάν-
Ν In
Tas τους alwvas.
must be taken with ἐντυγχάνουσιν as
in 9 GS 1Ὲ adds τῶν βασιλέων.
G*! has τῶν αἰώνων. 2 EK = τῶν
βασιλέων =~»519 corrupt (?) for δον,
Hence ‘ Lord of theages’. 8. Corrupt.
EGS = τῶν βασιλέων or βασιλευόντων.
If this corruption is not native to G®
then we must assume a corruption i
the Aramaic, the converse of that
note 2. 4 G2 has ἀνθρώπων, i.e
avrav, corrupt for αἰώνων. Convers
corruption in 113,
(or δεδοξασμένον).
καὶ τὰ ἑξῆς. τότε ὃ ὕψιστος ἐκέλε
Appendix I 288
Gs
5. Σὺ γὰρ ἐποίησας τὰ πά
δ. Σὺ γὰρ ἐποίησας τὰ πάντα,
καὶ πᾶσαν ' τὴν ἐξουσίαν ἔχων,
αἱ πάντα ἐνώπιόν σου φανερὰ
a
καὶ ἀκάλυπτα, καὶ πάντα σὺ ὁρᾷς 3
Ε΄. .6.ἃ ln "Acar, ds
ἐδίδο Ἐν πάσας τὰς ἀδικίας ἐπὶ
: γῆς kal ἐδήλωσεν τὰ μυστήρια
τοῦ αἰῶνος τὰ ἐν τῷ οὐρανῷ ἃ
ἐπιτηδεύουσιν {ἔγνωσαν ἄνθρω-
Ἵ. καὶ Σεμιαζᾶς, ᾧ τὴν ἐξου-
ἔδωκας ἄρχειν τῶν σὺν αὐτῷ
ὄντων. 8. καὶ ἐπορεύ-
| πρὸς τὰς θυγατέρας τῶν
των ris γῆς καὶ συνεκοιμή-
σαν αὐταῖς καὶ... ἐμιάν-
δι One ee, καὶ ἐδήλωσαν αὐταῖς
σας τὰς ἁμαρτίας.
Ja γυναῖκες ἐγέννησαν Τιτᾶνας, ὑφ᾽
᾿ὧνϑ ὅλη ἡ γῆ ἐπλήσθη αἵματος
᾿ καὶ ἀδικίας.
3 dow αἱ ψυχαὶ τῶν τετελευτη-
κό ὧν καὶ ἐντυγχάνουσιν μέχρι
Γ' πυλῶν τοῦ οὐρανοῦ, καὶ
10. καὶ νῦν ἰδοὺ
δ ἁγίοις ἀρχαγγέλοις, καὶ ἔθηκαν τοὺς
ἄρχους αὐτῶν καὶ ἔβαλον αὐτοὺς εἰς τὴν
ἄβυσσον ἕως τῆς κρίσεως, καὶ τὰ ἑξῆς.
Here Syncellus summarizes 10412. Cf.
end of 88 Gs, 1 EGS = πάντων.
_ ® 68 omits through hmt. καὶ οὐκ ἔστιν ὃ
᾿κρυβῆναί σε δύναται. ὁρᾷς against EG*.
Ἢ
ae
9, καὶ ai
Gs (Syncellus I. 48)
5. Σὺ γὰρ εἶ ὁ ποιήσας τὰ
πάντα καὶ πάντων ᾿ τὴν ἐξουσίαν
ἔχων, καὶ πάντα ἐνώπιόν σου φα-
νερὰ καὶ ἀκάλυπτα" καὶ πάντα
ὁρᾷς, καὶ οὐκ ἔστιν ὃ κρυβῆναί
σε δύναται. 6. ὁρᾷς ὅσα ἐποίησεν
"ACana [καὶ ὅσα εἰσήνεγκεν", ὅσα
ἐδίδαξεν, ἀδικίας [καὶ ἁμαρτίας"
ἐπὶ τῆς γῆς καὶ ἱ πάντα δόλον ἐπὶ
τῆς ξηρᾶς. ἐδίδαξε γὰρ | *ra μυ-
στήρια καὶ ἀπεκάλυψε τῷ αἰῶνι ὃ
τὰ ἐν οὐρανῷ. * ἐπιτηδεύουσι δὲ
[τὰ ἐπιτηδεύματα αὐτοῦ, εἰδέναι
Γτὰ μυστήρια," οἱ υἱοὶ τῶν ἀν-
θρώπων. 7. ἕτῷ Σεμιαζᾷ ὅ τὴν
ἐξουσίαν ἔδωκας Τἔχειν ὃ τῶν σὺν
αὐτῷ ἅμα ὄντων. 8. καὶ ἐπορεύ-
θησαν πρὸς τὰς θυγατέρας τῶν
ἀνθρώπων ἾἿ τῆς γῆς καὶ συνεκοιμή-
θησαν per αὐτῶν καὶ ἐν ταῖς
θηλείαις ἐμιάνθησαν, καὶ ἐδήλω-
σαν αὐταῖς πάσας τὰς ἁμαρτίας,
Γκαὶ ἐδίδαξαν αὐτὰς μίσητρα
ποιεῖν". 9, καὶ Γνῦν ἰδοὺ αἱ
θυγατέρες τῶν ἀνθπώπων ἔτεκον
Γὲξ αὐτῶν υἱοὺς} γίγαντας" ἵκί-
βδηλα ἐπὶ τῆς γῆς τῶν ἀνθρώπων
ἐκκέχυται," καὶ ὅλη ἡ γῆ ἐπλήσθη
8 EGS = καὶ ἐδήλωσεν τὰ μυστήρια τοῦ
αἰῶνος. * Seenoteonp.21. ° Cor-
rupt. EGS = καὶ Σεμιαζᾶς. ὁ Cor-
rupt for ἄρχειν (Raderm.).. 7 Eadds
ἐπί. 8. Add ἐν ταῖς θηλείαις with EGS.
9. 6" =. καί
ey
284 The Book
Gs
ἀνέβη ὁ στεναγμὸς αὐτῶν καὶ οὐ
δύναται ἐξελθεῖν ἀπὸ προσώπου
τῶν ἐπὶ τῆς γῆς γινομένων ἀνομη-
μάτων. 11. καὶ σὺ πάντα οἶδας
πρὸ τοῦ αὐτὰ γενέσθαι, καὶ σὺ
ὁρᾷς ταῦτα καὶ * ἐᾷς αὐτούς ', καὶ
οὐδὲ Γἡμῖν! λέγεις τί δεῖ ποιεῖν
αὐτοὺς περὶ τούτων.
X. Τότε Ὕψιστος εἶπεν * Γπερὶ
Ry
TovTwy',
*6 μέγας “Aytos, καὶ ὅ
ἐλάλησεν * καὶ εἶπεν ὁ καὶ ἔπεμ-
ψεν ᾿Ιστραὴλ πρὸς τὸν υἱὸν Λέμεχ
2. Εἰπὸν αὐτῷ ἐπὶ τῷ ἐμῷ ὀνό-
ματι Κρύψον σεαυτόν, καὶ δήλω-
σον αὐτῷ τέλος ἐπερχόμενον, ὅτι
ἡ γῆ ἀπόλλυται πᾶσα, καὶ κατα-
κλυσμὸς μέλλει γίνεσθαι πάσης
τῆς γῆς καὶ ἀπολέσει πάντα ὅσα
3. Γκαὶ} δίδαξον
αὐτὸν ὅπως ἐκφύγῃ, καὶ μενεῖ τὸ
ἔστ᾽ év" αὐτῆ.
ε
σπέρμα αὐτοῦ εἰς πάσας τὰς
γενεὰς τοῦ αἰῶνος.
1Gt E=ai ψυχαί. 2 MS. has
aas, E = τὰ els abrovs—a corruption.
5 Emended by Raderm. from τῶν, 4 E
omits wrongly. 5 EK = ὁ μέγας καὶ ὃ
of Enoch
Gs
ἀδικίας. 10, καὶ νῦν ἰδοὺ ‘ra
πνεύματα! τῶν ψυχῶν 3 τῶν ἀπο-
θανόντων ἀνθρώπων ἐντυγχάνουσι,
καὶ μέχρι τῶν πυλῶν τοῦ οὐρανοῦ.
ἀνέβη ὁ
a , 3
δύναται ἐξελθεῖν ἀπὸ προσώπο
στεναγμὸς αὐτῶν καὶ οὐ
τῶν ἐπὶ τῆς γῆς γινομένων ἀδικη-
μάτων. 11. καὶ σὺ αὐτὰ οἶδας
8 αὐτὰ γενέσθαι καὶ ὁρᾷς
πρὸ τοῦ
αὐτοὺς καὶ ἐᾷς αὐτούς, καὶ οὐδὲν
λέγεις, τί δεῖ ποιῆσαι αὐτοὺς περὶ
τούτου.
X. Τότε ὁ Ὕψιστος εἶπε καὶ 6
ἅγιος ὁ μέγας ἐλάλησε, καὶ ἔπεμψε
τὸν Οὐριὴλ πρὸς τὸν υἱὸν Λάμεχ,
λέγων 2. ΓΠορεύου πρὸς τὸν,
Νῶε καὶ! εἰπὸν αὐτῷ τῷ ἐμῷ
ὀνόματι Κρύψον σεαυτόν, καὶ
δήλωσον αὐτῷ τέλος ἐπερχόμενον,
ὅτι ἡ γῆ ἀπόλλυται πᾶσα" καὶ
Γεϊπὸν αὐτῷ ὅτι! κατακλυσμὸς
μέλλει γίνεσθαι πάσης τῆς γῆς
ἀπολέσαι πάντα "ἀπὸ προσώπο
τῆς γῆς." 8. δίδαξον ‘ror δί:
καιον} ὃ τί Γποιήσει,. τὸν υἱὸϊ
Λάμεχ, καὶ τὴν ψυχὴν αὐτοῦ εἰς
ζωὴν συντηρήσει, καὶ! ἐκφεύξεται
Γδι᾿ αἰῶνος", καὶ ἐξ αὐτοῦ ‘purev-
θήσεται! φύτευμα ‘kal! σταθήσε:
ται πάσας τὰς γενεὰς τοῦ αἰῶνα
ἅγιος. ὃ These words should with G
E be placed after Aéuex. E = καὶ εἶπ
πρὸς αὐτόν. G* λέγων. 7 Emendec
by Raderm. from ἐστιν ὃ GEE = αὖ
ἢ 4. Kai! τῷ Ραφαὴλ εἶπεν Δῆσον
: τὸν ᾿Α(αὴλ ποσὶν καὶ χερσίν, καὶ
' —
¥
"
: βάλε αὐτὸν εἰς τὸ σκότος, καὶ
ἄνοιξον τὴν ἔρημον τὴν οὖσαν
| ἐν τῷ Δαδουὴλ κἀκεῖ βάλε αὐτόν,
5. καὶ ὑπόθες" αὐτῷ λίθους τρα-
χεῖς καὶ ὀξεῖς καὶ ἐπικάλυψον
ΕΟ ῳ Ὅν
ὑτῷ τὸ σκότος, καὶ οἰκησάτω
ἐκεῖ εἰς τοὺς αἰῶνας, καὶ τὴν
ὄψιν αὐτοῦ πώμασον καὶ φῶς
le θεωρείτω"
μέρᾳ "τῆς μεγάλης! τῆς κρί-
| ws ἀπαχθήσεται εἰς τὸν ἐγπυρι-
ἢ 7. καὶ ἰαθήσεται ἡ γῆ, ἣν
6. καὶ ἐν τῇ
μόν.
ἱνισαν οἱ ἄγγελοι, καὶ τὴν
σιν τῆς γῆς δήλωσον, ἵνα
ωνται ὃ τὴν πληγήν ὃ, ἵνα μὴ ἴ
'πόλωνται πάντες οἱ viol τῶν
a ὄπων ἐν τῷ μυστηρίῳ [ὅλῳ"
t ἐπάταξαν + ὃ οἱ ἐγρήγοροι καὶ
δ (δα)ξαν τοὺς υἱοὺς αὐτῶν, 8.
‘a ἠρημώθη πᾶσα ἡ γῆ [ἀφανι-
᾿ 0) ἴσα] " ἐν *rots ἔργοις τῆς
δι ασκαλίας 9 ᾿Α(αήλ'
αὐτῷ γράψον τὰς ἁμαρτίας πάσας.
). Καὶ τῷ Γαβριὴλ εἶπεν ὁ κύριος"
jou ἐπὶ τοὺς μαζηρέους, ἐπὶ
κιβδήλους 15 καὶ τοὺς υἱοὺς
πορνείας 15, καὶ ἀπόλεσον 15
καὶ ἐπ᾽
1 E adds πάλιν 6 κύριος.
38
8 GSE -- ἄγγελοι. 4 = E.
5 ΜΆ. ἰασονται. ὃ E=
7 MS. μην. 8 Here
αξαν — TDN corrupt for MO =
imov as we haveinG’, 5. G*E omit.
WE = τῇ διδασκαλίᾳ τῶν ἔργων. 1: GE
corrupt for πορνείας.
Appendix I 285
Gs
4. Καὶ τῷ Ραφαὴλ εἶπε 'Tlo-
t 1
pevov, ‘Padand, kal! δῆσον τὸν
᾿Αζαὴλ χερσὶ καὶ ποσὶ [συμπό-
ρ μ
δισον αὐτόν], καὶ ἔμβαλε αὐτὸν
> 4A , \ Μ Ν
εἰς τὸ σκότος, καὶ ἄνοιξον τὴν
ἔρημον τὴν οὖσαν ἐν τῇ [ἐρήμῳ]
ρημον τὴ ἢ [ἐρήμῳ
Δουδαήλ, καὶ ἐκεῖ πορευθεὶς"
βάλε αὐτόν"
λίθους ὀξεῖς καὶ Γλίθους" τραχεῖς
pax
5. καὶ ὑπόθες αὐτῷ
ε
καὶ ἐπικάλυψον αὐτῷ σκότος, καὶ
οἰκησάτω ἐκεῖ εἰς τὸν αἰῶνα" καὶ
Ν » > a , \ n
τὴν ὄψιν αὐτοῦ πώμασον Kal φῶς
. Bake, et eet ς
μὴ Oewpetrw’ 6θ. Kal ἐν τῇ ἡμέρᾳ
τῆς κρίσεως ἀπαχθήσεται εἰς τὸν
ἐμπυρισμὸν rod πυρός, 7. καὶ
¥ Ν “ ἃ 1] , ε
ἴασαι τὴν γῆν ἣν ἠφάνισαν οἱ
ἜΡΙΣ 8
ἐγρήγοροι
πληγῆς * δήλωσον, ἵνα * ἰάσωνται
\ Ν a
kal τὴν ἴασιν τῆς
Ν A 6 \ x 3 a
τὴν πληγὴν καὶ μὴ ἀπόλωνται
’ ¢ εν a b) , 2
πάντες οἱ υἱοὶ τῶν ἀνθρώπων ἐν
n 4 A 9 . “ἃ
τῷ μυστηρίῳ ὃ εἶπον οἱ ἐγρήγοροι
καὶ ἐδίδαξαν τοὺς υἱοὺς αὐτῶν,
8. καὶ ἠρημώθη πᾶσα 7) γῆ ἐν τοῖς
ἔργοις τῆς διδασκαλίας ᾿Αζαήλ᾽
καὶ ἐπ᾽ αὐτῇ |! γράψον πάσας τὰς
ἁμαρτίας. 9. Καὶ τῷ Γαβριὴλ
εἶπε᾽ Πορεύου, ᾿Γαβριήλ', ἐπὶ
τοὺς γίγαντας, ἐπὶ τοὺς κιβδήλους,
..Ἀ Ν aN Cal ί \
ἐπὶ TOVS VLOUS TIS TOPVE as, Kab
αὐτῷ. 12 κίβδηλος here seems to-
represent Nyy (cf. Lev. 1919 Deut.
2211) or some derivative of it as repre-
senting beings who are derived from
two distinct classes of creatures. E
took it as = ἀδόκιμος. 18 E = πόρνης,
14 E adds τοὺς
286 The Book
Gs
\ εν a , >
τοὺς υἱοὺς τῶν ἐγρηγόρων ἀπὸ
τῶν ἀνθρώπων" πέμψον αὐτοὺς 5
5 ys > ,
ἐν πολέμῳ ἀπωλείας. μακρότης
\ ae on Πὰς ΣΝ Ἢ
γὰρ ἡμερῶν οὐκ ἔστιν αὐτῶν, 10.
\ a > , 4 > ΝΜ
καὶ πᾶσα ἐρώτησις ὁ (οὐκ) ἔσται
-“ / π᾿ ὧν \ fF \
τοῖς πατράσιν αὐτῶν [καὶ] ‘wept
αὐτῶν", ὅτι ἐλπίζουσιν ζῆσαι
Ν [2 \ Ὁ, /
ζωὴν αἰώνιον, καὶ ὅτι ζήσεται
ἕκαστος αὐτῶν ἔτη πεντακόσια.
\ 5 a ,
11. Kai εἶπεν (τῷ) Μιχαήλ Πο-
ρεύου καὶ δήλωσον Σεμιαζᾷ
καὶ τοῖς λοιποῖς τοῖς σὺν αὐτῷ
val \ , om
ταῖς γυναιξὶν μιγέντας, μιανθῆναι
ἐν αὐταῖς ἐν" τῇ ἀκαθαρσίᾳ αὐτῶν"
1... καὶ ὅταν κατασφαγῶσιν οἱ
rte ϑ » \ E Ν 2 ,
viol αὐτῶν καὶ ἴδωσιν τὴν ἀπώ-
λειαν τῶν ἀγαπητῶν, [καὶ] δῆσον
> Ν, € 4 Ν
αὐτοὺς ἑβδομήκοντα γενεὰς εἰς
, fad a
Tas νάπας THs γῆς μέχρι ἡμέρας
κρίσεως αὐτῶν καὶ συντελεσμοῦ,
- ”~ Ν 7 “ “
ἕως τελεσθῇ τὸ κρίμα τοῦ αἰῶνος
τῶν αἰώνων. 18. τότε ἀπα-
χθήσονται εἰς τὸ χάος τοῦ πυρὸς
kal" εἰς τὴν βάσανον καὶ εἰς τὸ
δεσμωτήριον * συνκλείσεως αἰῶ-
vos®, 14. καὶ * ds ἂν ὃ txara-
“4.10 \ > dite See a
καυσθῇ {'° καὶ ἀφανισθῇ, ἀπὸ τοῦ
νῦν pet αὐτῶν ὁμοῦ δεθήσονται
λ [4 nr 11
χρι τελειώσεως γενεᾶς.
1 E adds é-
απόστειλον αὐτοὺς kai—a dittographic
rendering, 2 Add εἰς ἀλλήλους with
GE. *SoalsoE. Gfomits. 4 MS.
epyeots. Em. by Lods. 5 68 -- E,
υἱοὺς THs πόρνης καί.
of Enoch
Gs
ἀπόλεσον τοὺς υἱοὺς τῶν ἐγρηγό-
i
pov ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων"
πέμψον αὐτοὺς * εἰς ἀλλήλους, ἐξ
αὐτῶν εἰς αὐτούς ἃ, ἐν πολέμῳ.
καὶ μακρό
« n > > tal .
ἡμερῶν οὐκ ἔσται αὐτοῖς, 10, καὶ
καὶ ἐν ἀπωλείᾳ.
πᾶσα ἐρώτησις οὐκ ἔστι TOD
πατράσιν αὐτῶν, ὅτι ἐλπίζουο
ζῆσαι
7 ΠῚ 2 A ἢ
ζήσεται ἕκαστος αὐτῶν ἔτη πεντα-,
ζωὴν αἰώνιον, καὶ ὅτι
κόσια. 11. Καὶ τῷ Μιχαὴλ
εἶπε" Πορεύου, ᾿ Μιχαήλ], δῆσον ὃ
Σεμιαζᾶν καὶ τοὺς ἄλλους σὺν
αὐτῷ τοὺς συμμιγέντας ταῖς
θυγατράσι τῶν ἀνθρώπων τοῦ
μιανθῆναι ἐν αὐταῖς ἐν τῇ ἀκα-
12. καὶ ὅτων
fn διὸ Ἂν Ee 4
κατασφαγῶσιν of viol αὐτῶν καὶ
θαρσίᾳ αὐτῶν.
ἴδωσι τὴν ἀπώλειαν τῶν ἀγαπὴ
τῶν αὐτῶν, δῆσον αὐτοὺς ἐπὶ
ἑβδομήκοντα γενεὰς εἰς τὰς νάπας
τῆς γῆς μέχρι ἡμέρας κρίσεως
αὐτῶν, μέχρι ἡμέρας τελειώσεως
[τελεσμοῦ], ἕως συντελεσθῇ
μα τοῦ αἰῶνος τῶν αἰώνων.
τότε ἀπενεχθήσονται εἰς τὸ χάο!
τοῦ πυρὸς καὶ ἴ εἰς τὴν βάσανοι
καὶ εἰς τὸ δεσμωτήριον τῆς ovy=
14.
ds ἂν κατακριθῆ καὶ ἀφανιο
κλείσεως τοῦ αἰῶνος ὃ,
GS is right. 6 Eadds πάσῃ. 7
omits. ὃ E = καὶ συγκλειθήσονται.
τοὺς aidvas—a free rendering of t
text. 9 Em. with G* from
E = ὅταν. 0 =E, Corrupt
—
Ges
Ἢ
4
τῶν ἐγρηγόρων διὰ τὸ ἀδικῆσαι τοὺς ἀνθρώπους.
ἀδικίαν πᾶσαν ἀπὸ τῆς γῆς, καὶ πᾶν ἔργον πονηρίας ἐκλειπέτω,
Sx 4
Ξ-,ι Ss =~
ἢ
i
Appendia I
287
Gs
a an a U4
ἀπὸ Tod νῦν μετ᾽ αὐτῶν δεθήσεται
μέχρι τελειώσεως γενεᾶς αὐτῶν 1"
᾽ a Ν
15. ᾿Απόλεσον πάντα τὰ πνεύματα τῶν κιβδήλων καὶ τοὺς υἱοὺς
16. καὶ ἀπόλεσον
ἀναφανήτω τὸ φυτὸν τῆς δικαιοσύνης καὶ τῆς ἀληθείας: εἰς τοὺς
ας... μετὰ χαρᾶς φυτευ(θή)σεται.
| 17. Καὶ νῦν πάντες οἱ δίκαιοι ἐκφεύξονται,
i καὶ ἔσονται ζῶντες ἕως γεννήσωσιν χιλιάδας,
| καὶ πᾶσαι αἱ ἡμέραι νεότητος αὐτῶν, καὶ ἡ τὰ σάββατα αὐτῶν ὃ
μετὰ εἰρήνης πληρώσουσιν 8,
18, τότε ἐργασθήσεται πᾶσα ἡ γῆ ἐν δικαιοσύνῃ καὶ καταφυτευ-
σεται * δένδρον ἐν αὐτῇ 4, καὶ πλησθήσεται εὐλογίας.
19. καὶ
ἐσόνται φυτεύοντες ἀμπέλους, (κ)αὶ ἡ ἄμπελος ἣν ἂν φυτεύσωσιν,
σουσιν προχοῦς οἴνου"
; α τὰ δένδρα τῆς γῆς ἀγαλλιάσονται ἡ ὃ φυτευθήσεται, καὶ
|
|
ov μέτρον ὃ, ἐλαίας ποιήσει ἀνὰ βάτους δέκα.
Ἐ χιλιάδας καὶ σπόρου ποιήσει καθ᾽
Χ ρ
20. καὶ σὺ
αθάρισον τὴν γῆν ἀπὸ πάσης ἀκαθαρσίας ἴ καὶ ἀπὸ πάσης ἀδικίας
ἀπὸ (πά)σης ἁμαρτίας καὶ ὃ
,
ἀσεβείας, καὶ πάσας τὰς ἀκαθαρσίας
ἃς γινομένας ἐπὶ τῆς γῆς ἐξάλειψον 3
€ 21, καὶ ἔσονται πάντες
γι \ lal an
2. καὶ καθαρισθήσεται 'raca! ἡ γῆ ἀπὸ παντὸς μιάσματος καὶ ἀπὸ
= n - 5 ?
σὴς ἀκαθαρσίας καὶ ὀργῆς καὶ μάστιγος, καὶ οὐκέτι πέμψω ἐπ
—
,
ΞΕ,
λα ρεύοντες οἱ λαοὶ καὶ εὐλογοῦντες πάντες ἐμοὶ καὶ προσκυνοῦντες.
)
|
| ΣΝ : ᾿ Ν a 35.
πὰ seis πάσας τὰς γενεὰς τοῦ αἰῶνος.
XI. καὶ τότε ἀνοίξω τὰ
ἴα τῆς εὐλογίας τὰ ὄντα ἐν τῷ οὐρανῷ, καὶ κατενεγκεῖν αὐτὰ 19 ἐπὶ
Ral as in G*, UE = πασῶν
1 Add with E καὶ ἔσται
ia’ τὰ ἔργα τῆς δικαιοσύνης καὶ
i is ἀληθείαν lost through hmt. ? =
μὰ aw in which the word is wrongly
vocalized for fnnay = ‘their old age.’
Ie 2 error is explicable i in Heb. also i.e.
MAY instead of ona, Hence read
τὸ γῆρα: αὐτῶν. δ Appears to be
: sitive here. ἘΠ renders it transi-
tit ων and puts the preceding nomi-
ij
natives in the accusative. Ἅ E = πᾶσα
δένδροις. 5 Corrupt. E = ‘and all
desirable trees.’ ὃ Text is translate-
able but seems corrupt. E = καὶ πᾶς ὃ
σπόρος ὃ σπαρεὶς ἐν αὐτῇ ἕκαστον μέτρον
ποιήσει χιλιάδας καὶ ἕκαστον μέτρον. Here
mas... αὐτῇ is ἃ nominativus pendens,
7 E = ‘oppression.’ ὃ E adds πάσης.
® E adds ἀπὸ τῆς γῆς. 21. καὶ ἔσονται
πάντες οἱ υἱοὶ τῶν ἀνθρώπων δίκαιοι.
10 KE adds ἐπὶ τῆν γῆν.
288 J The Book of Enoch
n a n \
τὰ ἔργα, ἐπὶ τὸν κόπον τῶν υἱῶν τῶν ἀνθρώπων. 2. καὶ ἵτότε
* ἀλήθεια καὶ εἰρήνη ᾿ κοινωνήσουσιν ὁμοῦ εἰς πάσας τὰς ἡμέρας τοῦ
αἰῶνος καὶ εἰς πάσας τὰς γενεὰς τῶν ἀνθρώπων 3. :
ΧΙ, Πρὸ τούτων τῶν λόγων ἐλήμφθη, Ἔν, καὶ οὐδεὶς ὃ τῶν
ἈΘΡΌΩΣ ἔγνω ποῦ ig καὶ ποῦ ἐστιν καὶ τί ἐγένετο αὐτῷ.
2. καὶ τὰ ἔργα αὐτοῦ ὁ μετὰ τῶν ἐγρηγόρων, καὶ μετὰ τῶν ἁγίων Fa
ἡμέραι ὃ αὐτοῦ. 8, Καὶ ἑστὼς ἤμην" “Ενὼχ εὐλογῶν τῷ κυρίῳϑ τῆς
μεγαλοσύνης, τῷ βασιλεῖ τῶν αἰώνων. καὶ ἰδοὺ οἱ ἐγρήγοροι ‘rod
ἁγίου τοῦ μεγάλου" ἐκάλουν pe Ἑνώχ Ἷ,...,. 4. ὁ γραμματεὺς τῆς
δικαιοσύνης «Πορεύου καὶ εἰπὲ τοῖς ἐγρηγόροις τοῦ οὐρανοῦ οἵτινες
3 , X > x wigs ἀὲ , ae . , ἡ
ἀπολιπόντες τὸν οὐρανὸν τὸν ὑψηλὸν, τὸ ἁγίασμα τῆς στάσεως τοῦ
αἰῶνος, μετὰ τῶν γυναικῶν ἐμιάνθησαν, καὶ ὥσπερ οἱ υἱοὶ τῆς γῆς
a a \ ~ o Ρ
ποιοῦσιν, οὕτως καὶ αὐτοὶ ποιοῦσιν ὃ, καὶ ἔλαβον ἑαυτοῖς γυναῖκας"
ἀφανισμὸν μέγαν Τκατηφανίσατε τὴν γῆν, 5. καὶ οὐκ ἔσται ὑμῖν 1"
ΣΝ: 7 " Ν νι Φ , - 11 ὶ
εἰρήνη οὔτε ἄφεσις. καὶ περὶ ὧν χαίρουσιν τῶν υἱῶν αὐτῶν 1', 6, τὸν
, a a 4- ὡς Ν, ᾿ bean Be Pee n tng
φόνον τῶν ἀγαπητῶν αὐτῶν ὄψονται, καὶ ἐπὶ τῇ ἀπωλείᾳ τῶν υἱῶν
3, νὰ, lA \ , δ. \ bean \ 9 a
αὐτῶν στενάξουσιν Kal δεηθήσονται eis τὸν αἰῶνα, καὶ οὐκ ἔστα
αὐτοῖς εἰς ἔλεον καὶ εἰρήνην 13 ᾿
XIII. ὋὉ δὲ ᾿Ενὼχ ἡτῷ ᾿Α(αωὴλ εἶπεν Πορεύου Ὑ 1 οὐκ ἔσται oo
εἰρήνη. κρίμα μέγα ἐξῆλθεν κατὰ σοῦ δῆσαί σε, 2. καὶ ἀνοχὴ κα
5 a
ἐρώτησίς σοι οὐκ ἔσται περὶ ὧν ἔδειξας ἀδικημάτων καὶ περὶ πάντων
τῶν ἔργων τῶν ἀσεβειῶν καὶ τῆς ἀδικίας καὶ τῆς ἁμαρτίας, ὅσα
δ τ val ΩΣ ree Tie
ὑπέδειξας τοῖς ἀνθρώποις. : Ἶ
3. Τότε πορευθεὶς εἴρηκα. πᾶσιν αὐτοῖς, καὶ αὐτοὶ πάντες ἐφοβή-
θησαν, καὶ ἔλαβεν αὐτοὺς τρόμος καὶ φόβος. 4, καὶ ἠρώτησαν 4
ν
1Etrans. 3. Εἰ -- αἰώνων ἃ wrong expan. verse. 12 A strange constructio ν
sion of ἀστῶν which appears inG. * Β [18 Corrupt for πορευθεὶς εἶπεν ᾿Αζαήλ a
adds τῶν υἱῶν. 4 ΜΆ. αὐτῶν. ὅδ is shown by E, and G 13%. The cor-
corrupt = é ταῖς ἡμέραι. 5 Εὐλογεῖν ruption in G may have originated i
used with dat. in Sir, 50% 51! &. the Aram. G = SYN TDN corrupt f
7 Add with E τὸν γραμματέα καὶ εἶπον ΠΝ) brs. σα ὦ ὧν Sa
ἐμοί Ἑνώχ lost through hmt, ὃ B= μον; to a happy emendation of th
ἐποίησαν or πεποιήκεσαν. 9 MS. και- Ethiopic translator of @ or of the seri Ἃ
ἠφανισατε. Ἐ -- καὶ ἀφ. μέγ. ἠφανί. of the Greek MS, used by E or to he
σθησαν. 10 E = αὐτοῖς which appears existence in the Aramaic of both forms
wrong. 4 Read ὑμῶν and ὑμῖν for the corrupt in the text and the
αὐτῶν and αὐτοῖς here and in the next reading in the margin. 184 E adds
Appendia I 289
ὅπως γράψω αὐτοῖς ὑπομνήματα ἐρωτήσεως, ἵνα yevnrat! αὐτοῖς ἄφεσις,
i A
ΜΞ - “κα κι o a -
“καὶ ἵνα ἐγὼ ἀναγνῶ " αὐτοῖς τὸ ὑπόμνημα τῆς ἐρωτήσεως ἐνώπιον
ζυρίου τοῦ οὐρανοῦ, 5. ὅτι αὐτοὶ οὐκέτι δύνανται λαλῆσαι, οὐδὲ
pees αὐτῶν τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν ἀπὸ αἰσχύνης * περὶ
y ἡμαρτήκεισαν καὶ κατεκρίθησαν ὃ. 6. Τότε ἔγραψα τὸ ἀἠρίρμλμν
tis ἐρωτήσεως αὐτῶν καὶ τὰς δεήσεις περὶ τῶν πνευμάτων αὐτῶν καὶ
rept ὧν δέονται, ὅ ὅπως αὐτῶν γένωνται ἄφεσις καὶ μακρότης. 7. καὶ
πορευθεὶς ἐπάϑισα ἐπὶ τῶν ὑδάτων Δὰν ἐν γῃ Δάν, ἥτις ἐστὶν ἐκ
ἐδεῤιῶν ' Ερμωνειεὶμ δύσεως © ἀνεγίνωσκον τὸ ὑπόμνημα τῶν δεήσεων
αὐτῶν ἕως ἴ ἐκοιμήθην. 8. καὶ ἰδοὺ ὄνειροι ἐπ᾽ ἐμὲ ἦλθον καὶ
ὁράσεις ἐπ᾽ ἐμὲ ἐπέπιπτον, καὶ ἴδον" δράσεις ὀργῆς, ‘kat ἦλθεν φωνὴ
λέγουσα! Εἰπὸν ὃ τοῖς υἱοῖς τοῦ οὐρανοῦ * τοῦ ἐλέγξαι
. καὶ ἔξυπνος γενόμενος ἦλθον πρὸς αὐτούς, καὶ πάντες συνηγμένοι
ce;
αυτους.
KC Invto πενθοῦντες [σ]ἐν ᾿Εβελσατά 1), ἥτις ἐστὶν ἀνὰ μέσον τοῦ
Λιβάνου καὶ Σενισήλ 11, περικεκαλυμμένοι τὴν ὄψιν, 10. ἐνώπιον
υὐτῶν καὶ 13 ἀνήγγειλα αὐτοῖς πάσας τὰς ὁράσεις ἃς εἶδον κατὰ τοὺς
Tvovs, καὶ ἠρξάμην λαλεῖν τοὺς λόγους τῆς δικαιοσύνης, ἐλέγχων 15
ὺς ἐγρηγόρους τοῦ οὐρανοῦ.
᾿ XIV. Βίβλος λόγων δικαιοσύνης καὶ αἱ ὀλέγξεως ἐ ἐγρηγόρων τῶν ἀπὸ
00 ) αἰῶνος, κατὰ τὴν. ἐντολὴν τοῦ ἁγίου * τοῦ μεγάλου ἐν ταύτῃ τῇ
hoe. 2. Ἐγὼ εἶδον κατὰ τοὺς ὕπνους μου ὃ 15 νῦν λέγω ἐν
γλώσσῃ σαρκίνῃ * ἐν τῷ πνεύματι τοῦ στόματός μου, ὃ ἔδωκεν ὁ
Ὁ ας 1® τοῖς ἀνθρώποις. λαλεῖν ἐν αὐτοῖς καὶ * νοήσει καρδίας 17
, ὃς 18 ἔκτισεν καὶ ἔδωκεν 19 ἐλέγξασθαι 39 ἐγρηγόρους τοὺς υἱοὺς τοῦ
0 ὑρανοῦ. 4. ᾿Εγὼ τὴν ἐρώτησιν ὑμῶν [τῶν ἀγγέλων] 3᾽, ἔγραψα, καὶ
yu 3 ΜΗ, avayvo. = καὶ ἐλέγχειν. 14 Eaddsxai. ™ MS.
sE= ων. 16 EH = καὶ ἐν τῷ πνεύματί pov
ὃ ἔδωκεν ὃ μέγας εἰς τὸ στόμα, but is
easily emended. 17 If the text were
right νοήσει should be taken as under
the same government as γχώσσῃ. E =
νοῆσαι καρδίᾳ. 18 Read ὡς with E.
19 Add with E the following words
. 1 MS. γενονται-
ls ἀνάγω corrupt for ἀναγνῶ.
i τῶν ἁμαρτιῶν αὐτῶν περὶ ὧν Kare-
ἔθησαν. 4 E adds ‘and their deeds
lividually’. δ E wrongly omits.
E gives the right order = δεξιῶν
ews “Ep. 7? Em. with E from as.
E = ἵνα εἴπω © E= καὶ ἐλέγξω.
ἢ -- ᾿Αβελσιαήλ. 1: E=Sénésér=the
T. Senir, a name of Hermon (Deut.
59) or of a pee of it (Cant. 48).
ns. before ἐνώπιον with E. 188
ἔκτισεν καὶ ἔδωκεν.
which have been lost through hmt.:
νοεῖν τοὺς λόγους τῆς γνώσεως, καὶ ἐμὲ
20 ΜΗ, εκλεξασθαι.
21 A gloss. E omits.
290 | The Book of Enoch
ἐν τῇ ὁράσει μου τοῦτο! ἐδείχθη: ὃ καὶ οὔτε ® ἡ ἐρώτησις ὑμῶν παρε-
δέχθη δ, 5. * va μηκέτι" εἰς τὸν οὐρανὸν ἀναβῆτε ἐπὶ πάντας τοὺς
αἰῶνας, καὶ * ἐν τοῖς ἡ δεσμοῖς ἡ τῆς γῆς ὅ ἐρρέθη δῆσαι ὑμᾶς εἰς πάσο
τὰς γενεὰς ὃ τοῦ αἰῶνος, 6. καὶ Γἵνα! πρὸ ἴ τούτων ἴδητε τὴν ἀπώλειαν
τῶν υἱῶν ὑμῶν τῶν ἀγαπητῶν, καὶ ὅτι οὐκ ἔσται ὑμῖν ὄνησις αὐτῶν
ἀλλὰ πεσοῦνται ἐνώπιον ὑμῶν ἐν μαχαίρᾳ. 7. καὶ ἡ ἐρώτησ
ὑμῶν περὶ αὐτῶν οὐκ ἔσται οὐδὲ περὶ ὑμῶν’ *«al ὑμεῖς κλαίοντες ὃ
καὶ δεόμενοι καὶ μὴν λαλοῦντες πᾶν ῥῆμα ἀπὸ τῆς γραφῆς ἧς
ἔγραψα. 8. Καὶ ἐμοὶ Ἔ ἐφ᾽ ὁράσει 19 οὕτως ἐδείχθη" ἰδοὺ νεφέλαι
ἐν τῇ ὁράσει ἐκάλουν καὶ ὁμίχλαι με ἐφώνουν, καὶ διαδρομαὶ τῶι
ἀστέρων. καὶ διαστραπαί με κατεσπούδαζον καὶ ὑ ἐθορύβαζόνὶ ™
καὶ ἄνεμοι ἐν τῇ ὁράσει μου t ἐξεπέτασάν "5 με καὶ ἐπῆράν ὃ με dvw™
καὶ εἰσήνεγκάν με εἰς τὸν οὐρανόν. 9, καὶ εἰσῆλθον μέχρις ἤγγὶο
τείχους οἰκοδομῆς 15 ἐν λίθοις χαλάζης καὶ γλώσσαις 16 πυρὸς κύκλ
αὐτῶν: καὶ ἤρξαντο ἐκφοβεῖν με. 10. Καὶ εἰσῆλθον εἰς τὰς
γλώσσας τοῦ πυρός, καὶ ἤγγισα εἰς οἶκον μέγαν οἰκοδομημένον &
λίθοις χαλάζης, καὶ οἱ τοῖχοι τοῦ οἴκου ὡς λιθόπλακες, καὶ πᾶσα
ἦσαν ἐκ ai 17 καὶ ἐδάφη χιονικά, 11, καὶ αἱ σία ὡς διαδρομα
ἀστέρων καὶ ἀστραπαί, καὶ μεταξὺ αὐτῶν χερουβὶν πύρινα, καὶ οὐραΐ
αὐτῶν ὕδωρ, 12, καὶ πῦρ φλεγόμενον κύκλῳ τῶν τοίχων, Kat 6
πυρὶ καιόμεναι. 18. εἰσῆλθον 18 εἰς τὸν οἶκον ἐκεῖνον, θερμὸν '* ὡς π
καὶ ψυχρὸν ὡς χιών 13, καὶ πᾶσα τροφὴ "Ὁ ζωῆς οὐκ ἣν ἐν αὐτῷ" φόβ Os
pe ἐκάλυψεν καὶ τρόμος με ἔλαβεν. 14. καὶ ἤμην σειόμενος καὶ
τρέμων, καὶ ἔπεσον * ἐπὶ πρόσωπόν pov καὶ *! ἐθεώρουν *év τῇ ὁράσει
Γμου} 35, 48, καὶ ἰδοὺ * ἄλλην θύραν ἀνεῳγμένην κατέναντί μοὶ
1 Ἐς-- κατὰ τοῦτο, “ Ἐ--ὅτι, %E=oin οἵ κατεσπούδαζον. 12 This may be
ἔσται ὑμῖν, and adds εἰς πάσας τὰς ἡμέρας an attempt to render MDS = ‘ caused
τοῦ αἰῶνος καὶ ἡ κρίσις ἐτελειώθη ἐφ᾽ bpas to fly’, E= ἀνεπτέρωσαν. Or rath
καὶ ov« ἔσται ὑμῖν. * Ἐ -- καὶ ἀπὸτοῦ it may be corrupt for ἐξεπέρασαν (Lods),
νῦν. 5 For δεσμοῖς risy#sweshould [ 3. E=«areomovdaov, or possibly ἔπαι-
probably read δεσμοῖς ἐν τῇ γῇ. Eas ρον. 14 E wrongly trans. into next
ἐν τῇ yp only. © E=apépas, 7MS, clause. 15 E = οἰκοδομημένου. 1° Ν
περί. 8 Weshould expect καὶ κλαιόν-ὀ ‘yAwoons. 11 Ἢ = ἐν λίθοις τοῖς
των. 9. Em. from MS. μη, which E χιόνος, [18 E prefixesxai, 415 E
follows, 10 KE = ὅρασις. 11 This κρύσταλλος. 20 E = τρυφή. These
word (= perturbabant, and so E) can- _ words are frequently confused. *! Add
not be right. We require a synonym’ ed from E, 22 E = ὅρασιν.
Ἂ
Appendix 1 291
καὶ ὁ οἷκὸς μείζων τούτου, καὶ dos! οἰκοδομημένος ἐν γλώσσαις πυρὸς,
16, καὶ ὅλος διαφέρων ἐν δόξῃ καὶ ἐν τιμῇ καὶ ἐν μεγαλοσύνῃ, ὥστε μὴ
δύνασθαί με ἐξειπεῖν ὑμῖν περὶ τῆς δόξης καὶ περὶ τῆς μεγαλοσύνης
A prov. 17. τὸ" ἔδαφος αὐτοῦ ἦν πυρός, τὸ δὲ ἀνώτερον αὐτοῦ
σαν ἀστραπαὶ καὶ διαδρομαὶ ἀστέρων, καὶ ἡ στέγη αὐτοῦ ἦν πῦρ
φλέγον. 18. ᾿Εθεώρουν δὲ καὶ εἶδον ὃ θρόνον ὑψηλόν ", καὶ τὸ
el os αὐτοῦ ὡσεὶ κρυστάλλινον, καὶ * τροχὸς ὡς ἡλίου λάμποντος ὅ καὶ
F ὅρος ὑ δ χερουβίν. 19, καὶ ὑποκάτω τοῦ θρόνου ἐξεπορεύοντο
ποταμοὶ πυρὸς φλεγόμενοι ἴ, καὶ οὐκ ἐδυνάσθην ἰδεῖν. 20. καὶ ἡ
όξα ἡ μεγάλη ἐκάθητο ἐπ᾽ aire τὸ περιβόλαιον αὐτοῦ [ὡς εἶδος] ὃ
ἡλίου λαμπρότερον καὶ λευκότερον πάσης χιόνος. 21, καὶ οὐκ
ἐδύνατο πᾶς ἄγγελος παρελθεῖν ‘eis τὸν οἶκον τοῦτον καὶ ἰδεῖν τὸ
πρόσωπον» αὐτοῦ * διὰ τὸ ἔντιμον καὶ ἔνδοξον 3, καὶ οὐκ ἐδύνατο
a σὰρξ ἰδεῖν αὐτόν. 22. τὸ πῦρ φλεγόμενον κύκλῳ" καὶ πῦρ
μέγα παρειστήκει αὐτῷ, καὶ οὐδεὶς ἐγγίζει αὐτῷ (τῶν) 5 κύκλῳ, μυρίαι
ἰυριάδες ἑστήκασιν ἐνώπιον αὐτοῦ, * καὶ πᾶς λόγος αὐτοῦ ἔργον ᾽".
13. καὶ οἱ ἅγιοι τῶν ἀγγέλων 13 οἱ ἐγγίζοντες αὐτῷ οὐκ ἀποχωροῦσιν
ἐ
γυκτὸς οὔτε ἀφίστανται αὐτοῦ, 24, Κἀγὼ ἤμην ἕως τούτου ἐπὶ
πρόσωπόν μου βεβλημένος 15 καὶ τρέμων, καὶ ὁ κύριος τῷ στόματι
ὑτοῦ ἐκάλεσέν με καὶ εἶπέν μοι Πρόσελθε ὧδε, ᾿Ενώχ, καὶ τὸν
\6 ov pov ἄκουσον 15. 25. Γκαὶ προσελθών μοι εἷς τῶν ἁγίων
ἡγειρέν με καὶ ἔστησέν με, καὶ προσήγαγέν με μέχρι τῆς θύρας"
ἐγὼ δὲ τὸ πρόσωπόν μου κάτω ἔκυφον.
XV. Καὶ ἀποκριθεὶς εἶπέν μοι [Ὃ ἄνθρωπος ὁ ἀληθινός, ἄνθρωπος
τῆς ἀληθείας ὁ γραμματεύς 115 καὶ τῆς φωνῆς αὐτοῦ ἤκουσα μὴ
; ‘Seems corrupt. E which gives good supplied from E, So Diels and Flem-
sense = ἄλλος οἶκος μείζων τούτου καὶ ming. κύκλῳ cannot be connected
᾿ ἡ θύρα αὐτοῦ ἀνεῳγμένη κατέναντί with the next clause owing to the
pov καί. G® appears to be a dislocated words ἐνώπιον αὐτοῦ. i E = οὐδὲ
ἢ or ἢ of E. 2 E=xal τό. 3 E προσδεῖται οὐδεμιᾶς συμβουλῆς. It is
adds ἐν αὐτῷῷς:ς Ἅ4 gmqofE=iyndod. probable that this clause, or some
5 E= τροχὸς αὐτοῦ ὡς ἥλιος λάμπων. equivalent,islostinG, 15 E=dyiov.
* Corrupt for ὅρασις. Eseemstohave 15 E = περίβλημα which is corrupt.
. ad opos before it and emended it into 14 E = ἅγιον corrupt, 15 Bracketed
ὁπός (from dp) ‘the voice’. 7 Better as an interpolation, They occur in
ead φλεγομένου with E: cf, Dan. 7195, their correct form and place two lines
Bracketed as aninterpolation, °E later. If they are in any sense au-
-- χτρῦ ἐντίμου, καὶ évddgov, 19 τῶν thentic the second ἄνθρωπος must be
a. τῳ
=
fe 4
Α
292
The Book of Enoch
φοβηθῇς, Ενώχ, ἄνθρωπος ἀληθινὸς καὶ γραμματεὺς τῆς ἀληθείας"
πρόσελθε ὧδε, καὶ τῆς φωνῆς pov ἄκουσον.
εἰπὲ 5 τοῖς πέμψασίν oe®
ἀνθρώπων, καὶ μὴ τοὺς ἀνθρώπους περὶ ὑμῶν.
τὸν οὐρανὸν τὸν ὑψηλὸν τὸν ἅγιον τοῦ αἰῶνος, καὶ μετὰ τῶν γυναικῶν
ἐκοιμήθητε καὶ μετὰ τῶν θυγατέρων τῶν ἀνθρώπων ἐμιάνθητε καὶ
ἐλάβετε ἑαυτοῖς γυναῖκας ;* ὥσπερ υἱοὶ τῆς γῆς ἐποιήσατε καὶ ἔγεν-
νήσατε ἑαυτοῖς [τέκνα] ὅ υἱοὺς γίγαντας.
Ἑκαὶ πνεύμα(τα) " ζῶντα αἰώνια" ἐν τῷ αἵματι τῶν γυναικῶν ἐμιάνθητε,
καὶ ἐν αἵματι σαρκὸς ἐγεννήσατε;καὶ ἡ ἐν αἵματι ἀνθρώπων ἐπεθυμή-
σατεῖ, καθὼς καὶ αὐτοὶ ποιοῦσιν, σάρκα καὶ αἷμα, οἵτινες ἀποθν
ee | ,
oKovow καὶ ἀπόλλυνται.
σπερματίσουσιν ὃ
αὐτοῖς 11
γ12
ἵνα μὴ ἐκλείπῃ 1°
ὑπήρχετε πνεύμαί(τα
πάσας τὰς γενεὰς τοῦ αἰῶνος.᾿
ὑμῖν θηλείας" τὰ 15
κησὶς αὐτῶν.
δὲ
8. καὶ νῦν οἱ γίγαντες οἱ yer-
'νηθέντες ἀπὸ τῶν πνευμάτων Kat
σαρκὸς πνεύμα(τα) TF ἰσχυρὰ ἡ 15
(κληθήσονται) ἐπὶ τῆς γῆς! καὶ ἐν
ae 8 , MEL, ihe
τῇ γῇ ἣ κατοίκησις αὐτῶν ἔσται.
‘9. πνεύμα(τα) πονηρὰ ἐξῆλθον
ἀπὸ τοῦ σώματος αὐτῶν, διότι
-ἀπὸ τῶν ἡ ἀνωτέρων 11 ἐγένοντο,
regarded as an intrusion, _ ! E trans.
‘2 E adds τοῖς ἔγρηγόροις τοῦ οὐρανοῦ.
§ Add with E the following words
lost through hint. : ἐρωτῆσαι περὶ αὐτῶν.
4 E adds καί, 5 Bracketed as a
dittographic rendering. ὃ E = mvev-
ματικοί. 7 The error appears to lie
in ἐν αἵματι ἀνθρώπων. This = D723
“NY which may be corrupt (Ὁ for
Nv 223 = ὥσπερ υἱοὶ τῶν ἀνθρώπων.
᾿ ὅς διὰ τοῦτο ἔδωκα αὐτοῖς θηλείας, ἵνα
εἰς αὐτὰς καὶ τεκνώσουσιν ἐν αὐταῖς ὃ τέκνα οὕτως.
πᾶν ἔργον ἐπὶ τῆς γῆς.
ζῶντα αἰώνια καὶ
, 12 tS ~ 3 ass “κε
πνεύμα(τα) 13 τοῦ οὐρανοῦ, ἐν τῷ οὐρανῷ ἡ Karol
Cova,
16 Added with Ἐς G* has καλέσου
αὐτούς.
"ἀνθρώπων as in G*.
2. πορεύθητι καὶ ἢ
.... Ἐρωτῆσαι ὑμᾶς ἔδει περὶ τῶν
8. διὰ τί ἀπελίπετε
4. καὶ ὑμεῖς ἦτε ἅγιοι
,
6. ὑμεῖς
13 οὐκ ἀποθνήσκοντα εἰ
7. καὶ διὰ τοῦτο οὐκ ἐποίησα
Gs
8. Καὶ νῦν οἱ γίγαντες οἱ ye »-
νηθέντες ἀπὸ πνευμάτων κα
σαρκὸς πνεύματα πονηρὰ ἐπὶ
γῆς καλέσουσιν αὐτούς 156, ὅτι ἣ
κατοίκησις αὐτῶν ἔσται ἐπὶ
γῆς.
Γἔσονται, τὰ πνεύματα! ἐξεληλυ-
.9,. πνεύματα πονηρὰ
θότα ἀπὸ τοῦ σώματος ‘THs cap
In that. case the object οὗ ἐπεθυμ:
is σάρκα καὶ αἷμα.
9 MS. αὕτοις.
1 Ἐ᾿ = ἐν αὐταῖς. 13
15. E = χά,
15 May be corrupt f
‘EGS = rom
ἐκλειπει.
πνευματικά,
fixes διότι.
σκληρά: see ver. 11.
17 So also KE. Corrupt
Appendix I
Gs
a ἐκ "τῶν ἁγίων ἐγρηγόρων ἡ
1
- K
ἀρχὴ ἕτῆς κτίσεως | αὐτῶν *xai
Γ᾿
Ἀπνεύματα
[10.
πνεύμα(τα) οὐρανοῦ, ἐν τῷ οὐρανῷ
οχὴ θεμελίου 5"
πονηρὰ κληθήσεται 3,
ἢ eee ee ὦ ὁ rt DS
v4 ) κατοίκησις αὐτῶν ἔσται" καὶ τὰ
τνεύματα ἐπὶ τῆς γῆς τὰ γεννη-
ain ll. καὶ τὰ
j
ὧν. ἔσται."]
ψεύματα τῶν γιγάντων ft νε-
Aas + ὃ ἀδικοῦντα, ἀφανίζοντα
δ πτεέστοτο x συνπαλαίοντα
αὶ συνρίπτοντα ἐπὶ τῆς γῆς
πνεύματα σκληρὰ γιγάντων} °
δρόμους 7 ποιοῦντα καὶ μηδὲν
θίοντα, [ἀλλ᾽ ἀσιτοῦντα" ὃ καὶ
᾿ καὶ προσκόπτοντα ὃ,
ἐψῶντα
νεύμα(τα) \° εἰς τοὺς υἱοὺς τῶν
πὶ
4
|S
M θρώπων καὶ Ἐγῶν γυναικῶν
ἐξεληλύθασιν ‘ar’ ἜΣΤΙ
V1. ἀπὸ ἡμέρας φαγῇ καὶ
ἀφ᾽
13 τὰ πνεύματα ἐκπορευόμενα
τῆς ψυχῆς τῆς σαρκὸς αὐτῶν
πωλείας Kat θανάτου 15
᾿
nt
a,
1%
graphy. ἀρχὴ τῆς κτίσεως = N01) WN
whi h could easily be corrupted into
DID “7 = ἀρχὴ θεμελίου. In Aram.
May suppose xm WN corrupted
into NTID’ 79. 3 E=avedpara πονηρὰ
ἐπὶ τῆς γῆς καὶ πνεύματα πονηρὰ
θήσετα. Add with GS E καὶ πνεύ-
Hare πονηρὰ κληθήσεται. “4 This verse
is merely a repetition of phrases in
verse 7,8. G rightly omits. ὅ So
iso E = p80). G* has νεμόμενα, which
θέντα, ἐπὶ τῆς γῆς ἡ κατοίκησις.
2. καὶ ἐξαναστήσει 7 ταῦτα (τὰ)
Eomits. 2 The phrasei is possibly a ditto- .
293
Gs
κὸς αὐτῶν, διότι ἀπὸ τῶν ἀνθρώ-
πων ἐγένοντο, καὶ ἐκ τῶν ἁγίων
΄- 3 , « >". * * fod ’,
τῶν ἐγρηγόρων ip ἀρχὴ *rijs κτί-
᾽ 1 3 an i δ 5» ‘
σεως αὐτῶν καὶ ἀρχὴ θεμε-
λίου 3: πνεύματα πονηρὰ ἐπὶ τῆς
n Ν 8 1l Ν ,
γῆς ἔσονται ὃ. . τὰ πνεύματα
τῶν γιγάντων νεμόμενα, ᾿ἄδι-
κα oe - , dae, STRAY 3
κοῦντα, ἀφανίζοντα, ἐμπίπτοντα
καὶ συμπαλαίοντα καὶ ῥιπτοῦντα
Ν τ ἐν a a
ἐπὶ τῆς γῆς Kat δρόμους ποιοῦντα,
καὶ μηδὲν ἐσθίοντα, ἀλλ᾽ ἀσι-
τοῦντα ὃ Ἑκαὶ φάσματα ποιοῦντα"
καὶ διψῶντα καὶ προσκόπτονταδ.
12. καὶ ἐξαναστήσονται τὰ πνεύ-
ματα ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώ-
Ν a n b]
tev καὶ * τῶν γυναικῶν 1", ὅτι ἐξ
αὐτῶν ἐξεληλύθασι, XVI.
ἀπὸ ἡμέρας 'καιροῦ! σφαγῆς καὶ
\
και
ἀπωλείας καὶ θανάτου τῶν γιγάν-
των [Ναφηλείμ, οἱ ἰσχυροὶ τῆς
γῆς, οἱ μεγάλοι ὀνομαστοί,] τὰ
πνεύματα τὰ ἐκπορευόμενα ἀπὸ
τῆς ψυχῆς αὐτῶν,
σαρκὸς ἔσονται ἀφανίζοντα χωρὶς
Tas ἐκ! τῆς
κρίσεως" οὕτως ἀφανίσουσι μέ-
in the sense of ‘laying waste’ may =
{YY which was corrupted into }'I3},
6 A gloss. G* E omit. 7 E= τρό-
μους. 8 So also Οὐ: E omits. It
may be a doublet of μηδὲν ἐσθίοντα.
9 E corrupt = ἀόρατα. 19 MS. wrongly.
trans. before καὶ ἐξαναστήσει. 1} E=
εἰς τὰς γυναῖκα. 132 Add τῶν γιγάντων
with Ο" Ε. It is required by ἀφ᾽ ὧν.
13 ἀφ᾽ ὧν must be taken with ἐκ τῆς
ψυχῆς τῆς σαρκὸς αὐτῶν. It is the
Semitic idiom ἡ Π 2 W539 = ‘ from:
294 The Book of Enoch
Gs Gs
ἔσται ἀφανίζοντα χωρὶς κρίσεως" χρις ἡμέρας τῆς τελειώσεως, Ews
οὕτως ἀφανίσουσιν μέχρις ἡμέρας τῆς κρίσεως τῆς μεγάλης, ἐν ἣ
τελειώσεως, *rijs κρίσεως τῆς αἰὼν *6 μέγας τελεσθήσεται"
μεγάλης, ἐν ἧ
τελεσθήσεται 3,
ὁ αἰὼν *6 péyas’ ἐφάπαξ ὁμοῦ τελεσθήσεται,
2. Καὶ νῦν ἐγρηγόροις τοῖς πέμψασίν σε ἐρωτῆσαι περὶ αὐτῶν,
οἵτινες ὅ ἐν οὐρανῷ ἦσαν. 8, Ὑμεῖς ἐν τῷ οὐρανῷ ἦτε, καὶ πᾶν
μυστήριον [ὃ] οὐκ ἀνεκαλύφθη ὑμῖν καὶ μυστήριον Ἔ τὸ ἐκ τοῦ θεοῦ
γεγενημένον ὃ ἔγνωτε, καὶ τοῦτο ἐμηνύσατε ταῖς γυναιξὶν ἐν ταῖς
σκληροκαρδίαις ὑμῶν, καὶ ἐν τῷ μυστηρίῳ τούτῳ πληθύνουσιν at
θήλειαι καὶ οἱ ἄνθρωποι τὰ κακὰ ἐπὶ τῆς γῆς. 4. εἰπὸν οὖν αὐτοῖς ὃ
Οὐκ ἔστιν εἰρήνη. ἷ
XVII. Καὶ παραλαβόντες με εἴς τινα τόπον Γ ἀπήγαγον", ἐν ᾧ ot
ὄντες ἐκεῖ γίνονται ὡς πῦρ φλέγον καί, ὅταν θέλωσιν, φαίνονται.
ὡσεὶ ἄνθρωποι. 2. Καὶ ἀπήγαγόν pe εἰς ζοφώδη ἴ τόπον καὶ εἰς
ὄρος οὗ *) κεφαλὴ ὃ ἀφικνεῖτο εἰς τὸν οὐρανόν. 8. καὶ ἴδον
τόπον τῶν φωστήρων ‘kal. τοὺς θησαυροὺς τῶν ἀστέρων" καὶ τῶ
βροντῶν, ‘kal! εἰς τὰ ἀεροβαθῆ, ὅπου τόξον πυρὸς καὶ τὰ βέλη καὶ
αἱ θῆκαι αὐτῶν 19 καὶ αἱ ἀστρωπαὶ πᾶσαι. 4. Καὶ ἀπήγαγόν με
μέχρι ὑδάτων ζώντων καὶ μέχρι πυρὸς δύσεως, ὅ ἐστιν καὶ παρέχον **
πάσας τὰς δύσεις τοῦ ἡλίου. ὅ. καὶ ἤλθο[με]ν μέχρι ποταμοῦ
πυρός, ἐν ᾧ κατατρέχει τὸ πῦρ ὡς ὕδωρ καὶ ῥέει εἰς θάλασσαν μεγάλην
δύσεως. 6, ἴδον ᾿5 τοὺς μεγάλους ποταμού(ς), καὶ “μέχρι τοῦ
μεγάλου ποταμοῦ καὶ μέχρι τοῦ μεγάλου 15 σκότους ἑατήντησα, καὶ
ἀπῆλθον ὅπου πᾶσα σὰρξ οὐ" περιπατεῖ. 7. ἴδον τοὺς ἀνέμους τῷ
γνόφων ἡ 1" τοὺς χειμερινοὺς καὶ τὴν ἔκχυσιν Ἔ τῆς ἀβύσσου πάντων
ὑδάτων >, 8. ἴδον" 5 τὸ στόμα τῆς γῆς πάντων τῶν ποταμῶν καὶ
the souls of whose flesh’. 1 Ewrongly 279° (LXX). 8 E = ἡ κορυφὴ
omits. 2 Add with Εἰ ἐπὶ τοῖς éypn- κεφαλῆς. . 9 E seems corrupt, but
γόροις καὶ τοῖς ἀσεβέσιν ὅλως τελεσθῆσε- may point back to ἄκρα βάθη. 101
ται. % E adds πρότερον. Ἅ Inter- adds καὶ μάχαιραν πυρός. 11 E=mapa
polated (?). ἘΣ omits. 5 E=éov- δεχόμενον. I don’t anderstand παρέ
θενημένα. © Kadds‘Tpiv. ™E= in this clause. 12 E = καὶ ἴδον
Ὑνοφώδη taking γνόφος in the sense of 18 E omits through hmt. 14 Εὶ --τ'
‘whirlwind’ or ‘tempest’, as in Job ὄρη τῶν γνόφων. 15 OE = ὑδάτων
Appendix I 295
Ϊ r dpa τῆς ἀβύσσοιυ. XVIII. ἴδον; τοὺς θησαυροὺς τῶν ἀνέμων
πάντων, tov! ὅτι ἐν αὐτοῖς ἐκόσμησεν πάσας τὰς κτίσεις καὶ τὸν
| θεμέλιον τῆς γῆς, 2. καὶ τὸν λίθον ἴδον τῆς γωνίας τῆς γῆς. ἴδον
i τοὺς τέσσαρας ἀνέμους [τὴν γῆν] 5 βαστάζοντας, καὶ τὸ στερέωμα τοῦ
| pavod, 3. καὶ ὃ αὐτοὶ ἱστᾶσιν μεταξὺ γῆς καὶ οὐρανοῦ +, 4,
ἴδον * ἀνέμους *rSv οὐρανῶν ὃ στρέφοντας καὶ ἵ διανεύοντας t+ 5 τὸν
τροχὸν τοῦ ἡλίου, καὶ πάντας τοὺς ἀστέρας. 5. ἴδον τοὺς ἐπὶ τῆς
γῆς ἀνέμους βαστάζοντας ἵ ἐν νεφέλῃ t7. ἴδον ὃ (παρὰ) ὃ πέρατα
τ ς γῆς, τὸ στήριγμα τοῦ οὐρανοῦ ἐπάνω. 6. Παρῆλθον 19 Γκαὶ
ἴδον τόπον" καιόμενον νυκτὸς καὶ ἡμέρας, ὅπου τὰ ἑπτὰ ὄρη ἀπὸ λίθων
τι υτελῶν, (τρία) }} εἰς ἀνατολὰς καὶ τρία 1 εἰς νότον ᾿βάλλοντα." 13
΄, καὶ τὰ μὲν πρὸς ἀνατολὰς 18 ἀπὸ λίθου χρώματος, τὸ δὲ ἦν ἀπὸ
λίθου μαργαρίτου, καὶ τὸ ἀπὸ λίθου Τταθέν 7 14, τὰ 15 δὲ κατὰ νότον
i
ϑρόνος θεοῦ ἀπὸ λίθου hone”. 16, καὶ ἡ κορυφὴ τοῦ θρόνου ἀπὸ λίθου
πὸ λίθου πυρροῦ" 8. τὸ δὲ μέσον αὐτῶν ᾿ εἰς οὐρανόν, ὥσπερ
| ᾿ ἱπφείρου; 9. καὶ πῦρ καιόμενον ἴδον. κἀ(πέλεεννα τῶν ὀρέων.
ων 10. τόπος ἐστὶν πέρας 1ἴ τῆς μεγάλης γῆς" ἐκεῖ συντε-
σονται 18 οἱ οὐρανοί. 11. καὶ ἴδον χάσμα μέγα ἐν τοῖς
ὕλοις 1) τοῦ πυρὸς καταβαίνοντας καὶ οὐκ ἦν μέτρον οὔτε εἰς βάθος
οὔτε εἰς ὕψος. 12. καὶ ἐπέκεινα τοῦ oil τούτου 39 ἴδον
Tov ὅπου οὐδὲ στερέωμα οὐρανοῦ ἐπάνω, οὔτε γῆ 2! ἡ 3: τεθεμελιω-
dec
is
iF
Ϊ
i"
7 | ὑποκάτω αὐτοῦ οὔτε ὕδωρ ἦν ὑπὸ αὐτῷ 25 οὔτε πετεινόν, ἀλλὰ
πος ἦν ἔρημος καὶ φοβερός. 18. ἐκεῖ ἴδον ἑπτὰ ἀστέρας ὡς ὄρη
τό ς
α καιό Ἐπερὶ θ 14. εἶ
μενα, *nept ὧν πυνθανομένῳ μοι ὃ . εἶπεν 6
λος Οὗτός ἐστιν ὁ τόπος τὸ τέλος τοῦ οὐρανοῦ καὶ γῆς" δεσμω-
σσου πάσης. 1E = καὶ ἴδον. πέρατα. Radermacher and Diels add
“So also E, corruptly. 3 Before περὶ τά. 10 E adds πρὸς νότον.
| Badds καὶ ἴδον ὡς of ἄνεμοι ἐξέτεινον 11 MS. rps. 12. ΜΗ͂, βαλλοντας.
< ὕψος τοῦ ovpavod—lost through hmt. 18 Add τὸ μέν (Radermacher). Ἐν
Add with E καὶ οὗτοί εἰσιν οἱ στῦλοι -- tavews corrupt ἴον ἰάσπιδο. 18 ΜΆ.
} odpavod—lost through hmt. ὅ We το. 16 An Aramaic form of JB,
ould probably emend into τὸν οὐρανόν 17 Εὶ-- πέραν. 18 Ἐ -- συνετελέσθησαν.
hE. © E -- δύνοντας in an active 19 ΜΗ, εἰς τους στυλους. Add with E
e, and this is probably the right τοῦ πυρὸς τοῦ οὐρανοῦ καὶ ἴδον ἐν αὐτοῖς
ding here. 7 So also gmqu of E. arvdAovs—lost through hmt. 20 E=
= τὰς νεφέλας. 8 Add with Ἐ ἐκείνους % ΜΒ. putsinacc. 33 MS,
yet iov—lost through avo, 23 MS. πῦθανομαιον po. E
mt. ® Added with E. Lost before corrupt = καὶ ὡς πνεύματα πυνθανόμενά
.
ing
ha
|
i.
|
aL.
ae
ahi
| ha
i A
a,
᾿:
i
296
The Book of Enoch
/ a b aloe \ * - ὃ , ‘ a > οὔ 1
τήριον τοῦτο ἐγένετο τοῖς ἄστροις Kal *rats δυνάμεσιν τοῦ οὐρανοῦ
jam Oi γι ε :
15. καὶ οἱ ἀστέρες οἱ κυλιόμενοι *év τῷ πυρί 3, οὗτοί εἰσιν οἱ mapa
n » fal > “3, ed
βάντες πρόσταγμα Κυρίου ὃ ἐν ἀρχῇ. τῆς ἀνατολῆς αὐτῶν [ὅτι τόπος
a!
"a ‘ lol 3 Lal ‘
ἔξω τοῦ οὐρανοῦ κενός ἐστιν], ὅτι οὐκ ἐξῆλθαν ἐν τοῖς καιρὸ
αὐτῶν" .“
τελειώσεως [αὐτῶν] ἁμαρτίας αὐτῶν, Ἐἐνιαυτῶν μυρίων ὅ.
ΡΟ 6
γυναιξὶν στήσονται, καὶ τὰ πνεύματα αὐτῶν πολύμορφα γενόμενα
λυμαίνεται τοὺς ἀνθρώπους καὶ πλανήσει αὐτοὺς ἐπιθύειν τοῖς. δαι
μονίοις ὃ μέχρι ἴ τῆς μεγάλης κρίσεως, ἐν ἧ κριθήσονται εἰς amore:
λείωσιν.
εἰς 'σειρῆθας γενήσονται.
Gest
8. κἀγὼ “Evox ἴδον τὰ θεωρή-
ματα μόνος, τὰ πέρατα πάντων,
καὶ οὐ μὴ ἴδῃ οὐδὲ εἷς ἀνθρώπων
ὡς ἐγὼ ἴδον.
XX. Αγγελοι τῶν δυνάμεων ae
2. Οὐριήλ, 6 εἷς τῶν ἁγίων ἀγ-
γέλων 6 ἐπὶ τοῦ κόσμου 19 καὶ τοῦ
3. Ῥαφαήλ, 6 εἷς
τῶν ἁγίων ἀγγέλων ὁ ἐπὶ τῶν
Ταρτάρου 1"
πνευμάτων τῶν ἀνθρώπων. . 4.
ς
“Ραγουήλ, ὁ εἷς τῶν ἁγίων ἀγ-
ς
γέλων ὁ ἐκδικῶν 15 τὸν κόσμον
*réy φωστήρων 1ὅ, 5. Μιχαήλ,
1 = Dyn RY. 5. Ἔα
8 E = θεοῦ. +A
gloss in 68, 5 E corrupt = ἐνιαυτῷ
μυστηρίου. Cf. 21%, 6 E adds ws
θεοῖς. 7 Kadds τῆς ἡμέρα. 8 This
phrase reproduces literally δὴ Aramaic
idiom, ® This verse is defective.
Its complement is found at the close
of the chapter: G*! ἀρχαγγέλων ὀνόματα
ἑπτά which should, however, be read
as in G8? ὀνόματα ζ΄ ἀρχαγγέλων. Taken.
together these point to ὀνόματα τῶν
μου.
ὑπὲρ τοῦ πυρός.
16. κἀὶ ὀργίσθη αὐτοῖς καὶ ἔδησεν αὐτοὺς μέχρι καιροῦ
καὶ εἶπέν μοι. Οὐριήλ ᾿Ενθάδε οἱ μιγέντες ἄγγελοι ταῖς
2. Ἔ καὶ αἱ γυναῖκες αὐτῶν τῶν τοράβόνχον ἀγγέλων ὁ
᾿ς
Gs?
θυ a: ἀνθρώπων & ὡς ἐγὼ
εἶδον.᾿
XX. ope Sets rou
ἁγίων ἀγγέλων ὁ ἐπὶ τοῦ κόσμε
3. Ῥαφαὴλ
ὁ εἷς τῶν ἁγίων ἀγγέλων ὁ ἐπὶ
καὶ τοῦ ταρτάρου.
τῶν πνευμάτων τῶν ἀνθρώπων:
4. Ῥαγουὴλ ὁ εἷς τῶν 12 ἁγίων
ἀγγέλων ὁ ἐκδικῶν 14 τὸν κόσμον
ὅ. Μιχαήλ, K,
8 ἁγίων aaa ὃς ἐπ
τῶν ai
εἷς τῶν 1
ἑπτὰ ως τῶν ph E=
καὶ ταῦτά ἐστιν ὀνόματα τῶν ἔγρηγόρ
τῶν ἁγίων ἀγγέλων. 10 Tf the origi
were Hebrew we might with Lods tak
κόσμος here to be a rendering of NI!
as in LXX, Gen. 2! Deut. 419.
Isa. 2471, κοι
12 ΜΗ, τον. 18. MS. εκδεικων I hav
emended in accordance with E. S.
EKEKOV. 15 E = καὶ τοὺς φωστῆρας,
but G is right. 16 MS, ο εἰς τον, ὦ
Gest
ὁ εἷς τῶν ἁγίων ἀγγέλων ὁ ἐπὶ
ἐπὶ
Gv τοῦ λαοῦ ἀγαθῶν τεταγμένος
; 6. Σαριήλ,
εἷς τῶν ἁγίων ἀγγέλων ὁ ἐπὶ
τῶν πνευμάτων οἵτινες * ἐπὶ τῷ
ψεύματι ὃ ἁμαρτάνουσιν. 7. Γὰ-
Ἰριήλ, ὁ εἷς τῶν ἁγίων ἀγγέλων
1 ἐπὶ τῷ χάφ 3.
ὃς ἐπὶ τοῦ παραδείσου καὶ τῶν
ἡρακόντων. 'χερουβείν +,
τ υγνον. ὀνόματα ἑπτά.
Βι-:
a
καὶ
E ᾿ XXI. Καὶ ᾿ ἐφώδευσα ἕ ἕως τῆς
r κατασκευάστου. 2. κἀκεῖ ἐθεα-
‘oduny ἔργον ᾿φοβερόν' ἑώρακα
θ apa ᾿τεθεμελιωμένην, ἀλλὰ
ὅπον ἀκατασκεύαστον καὶ φο-
8. καὶ ἐκεῖ τεθέαμαι ἑπτὰ
ν ἀστέρων τοῦ οὐρανοῦ δεδεμέ-
tous καὶ ἐρριμμένους ὃ ἐν αὐτῷ ἢ,
ὁμοίους ὄρεσιν μεγάλοις καὶ ἐν
Tupi 4, τότε εἶπον
ἶ διὰ ποίαν αἰτίαν ἐπεδέθησαν, καὶ
é rt ὧδε ἐρίφησαν ; 7
imév μοι Οὐριήλ, ὁ εἷς τῶν ἁγίων
γγέλων ὃς μετ᾽ ἐμοῦ ἢ ἦν καὶ αὐτὸς
"ou!
Xs περὶ τίνος ἐρωτᾷς, ἢ περὶ
καιομένους.
5. τότε
κεῖτο αὐτῶν, καὶ εἶπέν
2 Though E =
τῷ, the above is right. Uriel presides
rer Chaos: see 21.» ? (1812). The καί
ich G® preserves before ἐπὶ τῷ λαῷ
ports this view. © ° E gives acc.
limitation. * See G®® for ver. 8
mitted here and in E. - 5 On these
Re Ne σεν τ AR SO ES
OO eR ET i wer
2 a
Appendia I
297
Ge?
“ aA μὰς ΕῚ lel Ὁ
τῶν τοῦ λαοῦ ἀγαθῶν τέτακται
U4
6. Σαριήλ,
ὁ εἷς τῶν ἁγίων ἀγγέλων ὁ ἐπὶ
. a, eT a Ud 1
Kal ἐπι τῷ XAW”.
͵ t
TOV πνευμάτων οἵτινες ἐπὶ TO
vf Ta-
els τῶν ἁγίων ἀγγέλων
πνεύματι ἁμαρτάνουσιν,
βριήλ, ὁ
ὁ ἐπὶ τοῦ παραδείσου καὶ τῶν
δρακόντων καὶ χερουβίν. 8. Ῥε-
μειήλ, ὁ εἷς τῶν ἁγίων ἀγγέλων
ὃν ἔταξεν ὁ θεὸς ἐπὶ τῶν ἀνιστα-
μένων." ὀνόματα ζ΄ ἀρχαγ-
γέλων.
XXI. Καὶ ΠΡΌΝΜΕΣ μέχρι
τῆς ἀκατασκευάστου. 2. καὶ ἐκεῖ
ἐθεασάμην ἔργον φοβερόν ἕώ-
ρᾶκα οὔτε οὐρανὸν ἐπάνω οὔτε
γῆν τεθεμελιωμένην, ἀλλὰ τόπον
ἀκατασκεύαστον καὶ φοβερόν. 8.
καὶ ἐκεῖ τεθέαμαι ζ΄ ἀστέρας τοῦ
οὐρανοῦ δεδεμένους καὶ ἐρριμμέ-
vous ἐν αὐτῷ, ὁμοίους Τόράσει
μεγάλῃ “
4. τότε εἶπον Διὰ ποίαν αἰτίαν
* διὰ ποίαν
5. καὶ 19
εἶπέν μοι Οὐριήλ, ὃ εἷς τῶν ἁγίων
καὶ ἐν πυρὶ καιομένους:
ἐπεδέθησαν, καὶ
αἰτίαν ἐρίφησαν ὧδε ;
ΕἸ a \
ἀγγέλων 6 μετ᾽ ἐμοῦ ὧν καὶ αὐτὸς
7 A ς n \ => 7 Γ 71
αὐτῶν NYELTO, καὶ ELTEVY “μοι
Ἕ ’ \ 7 5 “ x \
VOX, περὶ τίνος ἐρωτᾷς, ἢ περὶ
words see note on versel above. ὃ This
phrase goes badly with τεθέαμαι. E
omits it. Is it a gloss due to ver 4?
7 E adds ὁμοῦ, which goes well with
δεδεμένους, and could easily fall out
before ὁμοίου. 8 Corrupt.: 9 Gel
E = διὰ τί. 10 G81 EB = ore.
298 The Book
Ge!
τίνος ἕτὴν ἀλήθειαν φιλοσπου-
δεῖς ᾿; 6, οὗτοί εἰσιν τῶν ἀστέ-
ρων ἵτοῦ οὐρανοῦ! οἱ παραβάντες
τὴν ἐπιταγὴν τοῦ κυρίου 3, καὶ
ἐδέθησαν ὧδε μέχρι τοῦ πληρῶ-
σαι μύρια ἔτη, τὸν χρόνον ὁ τῶν
ἁμαρτημάτων αὐτῶν.
7. Κἀκεῖθεν ἐφώδευσα εἰς
ἄλλον τόπον τούτου φοβερώτερον,
καὶ τεθέαμαι ἔργα φοβερώτερα,
πῦρ μέγα ἐκεῖ καιόμενον καὶ
φλεγόμενον, καὶ διακοπὴν εἶχεν
ὁ τόπος ἕως τῆς ἀβύσσου, πλήρης
στύλων πυρὸς μεγάλου 5 κατα-
φερομένων"
πλάτος ἴ ἠδυνήθην
οὔτε μέτρον οὔτε
ἰδεῖν οὐδὲ
εἰκάσαι. 8. τότε εἶπον ‘Qs φο-
βερὸς 6° τόπος καὶ ὡς δεινὸς 19
τῇ ὁράσει.
μαι 33
ὃς μετ᾽ ἐμοῦ ἦν, καὶ εἶπέν μοι
“Evex', διὰ τί ἐφοβήθης οὕτως
9. τότε ἀπεκρίθη
ὁ εἷς τῶν ἁγίων ἀγγέλων
καὶ ἐπτοήθης ; * καὶ ἀπεκρίθη(ν) 15 Περὶ τούτου τοῦ φοβεροῦ (τόπο
\ pales ΄ Pi os δ 5.18 :
καὶ περὶ τῆς προσόψεως ἕτῆς δεινῆς 13,
δεσμωτήριον ἀγγέλων᾽ ὧδε ᾽ξ συνσχεθήσονται [μέχρι ἑνὸς] 1ὅ εἰς roi
αἰῶνα. Ὡς ΜΗ :
XXII. Κἀκεῖθεν ἐφόδευσα εἰς ἄλλον τόπον, καὶ ἔδειξέν μοι mpd
δυσμὰς Γἄλλο! ὄρος μέγα καὶ ὑψηλὸν 15 πέτρας στερεᾶς 1,
1 = NDB" NIYN. Cf Dan. 715,19... 38
= θεοῦ. 8 Ge E = πληρωθῆναι.
4 E= Tov ἀριθμὸν τῶν ἡμερῶν. 5 G8E
= φοβερά, 6 Read μεγάλων with E.
7 G8? EB = μέγεθος which is better than
πλάτος as is clear from μέτρον which
precedes. 8 Egives H}'F; and thus
agrees with Ge, 9 EG add οὗτος,
of Enoch
Ges?
τίνος τὴν ἀλήθειαν φιλοσπου:
δεῖς]; 6. οὗτοί εἰσιν τῶν ἀστέρων
"rod οὐρανοῦ" οἱ παραβάντες τὴν
ἐπιταγὴν τοῦ κυρίου 3, καὶ ἐδέ-
θησαν ὧδε μέχρι πληρωθῆναι
μύρια ἔτη, τὸν χρόνον τῶν ἁμαρτη-
μάτων αὐτῶν.
7. Κἀκεῖθεν ἐφώδευσα εἰς ἄλ-
λον τόπον τούτου φοβερώτερον,
καὶ τεθέαμαι ἔργα φοβερά: πῦρ
μέγα ἐκεῖ καιόμειϊον καὶ φλεγό-
μενον, Kat διακοπὴν εἶχεν
τόπος ἕως τῆς ἀβύσσου, πλήρης
στύλων πυρὸς μεγάλου ὃ κατα:
φερομένων"
μέγεθος ἠδυνήθην ἰδεῖν οὔτε εἰκά:
οὔτε μέτρον οὔτε
σαι. ὅ. τότε εἶπον ‘Qs φοβερὸς
ςε
ὁ τόπος οὗτος καὶ ὡς δεινὸς
ὁράσει. 9. τότε ἀπεκρίθη μοὶ
καὶ εἶπεν. ...
10. καὶ εἶπεν Οὗτος ὁ τόπο!
2: Ka
10 E = ὀδυνηρός. 11 E adds Οὐριή)
12 ἘΞ wrongly trans. before καὶ εἶπι
μοι and changes into 8rdsing. 183.
= τῆς ὀδύνης. 1 E = καὶ ὧδε. 1
phrase forms a doublet with εἰς τὸ
αἰῶνα. _ Here ἐνὸς is a corruption ¢
αἰῶνος. 16 Eadds καί. 1 Here
genitive. But if we follow E we mus
Appendix I
τέσσαρες ' τόποι ἐν αὐτῷ κοῖλοι, βάθος
299
Ν Ἁ ’ “
ἔχοντες καὶ λίαν λεῖοι,
o a \ \ ‘
; τρεῖς αὐτῶν σκοτεινοὶ καὶ εἷς φωτεινός, καὶ πηγὴ ὕδατος ἀνὰ μέσον
αἱ σκοτεινὰ τῇ ὁράσει.
ὑτοῦ. καὶ εἶπον" ὃ Πῶς} λεῖα τὰ κοιλώματα ' ταῦτα καὶ ὁλοβαθῆ
3. τότε ἀπεκρίθη ‘Pagar, ὁ εἷς τῶν ἁγίων
γγέλων ὃς μετ᾽ ἐμοῦ ἦν, καὶ εἶπέν μοι Οὗτοι οἱ τόποι οἱ κοῖλοι, ἵνα
πισυνάγωνται εἰς αὐτοὺς τὰ πνεύματα τῶν ψυχῶν τῶν νεκρῶν, εἰς
νθρώπων.
᾿
Tal ἐν αὐτοῖς.
εν
08 ἑνός 1",
ἧι ω ρίζεσθαι
τὰ πνεύματα τῶν
aa.
ad οὐρρυσο in acc,
e notes in text.
os. °° EB omits. For σκοτεινοί
S. gives εἰσκοτινοι. 4 E adds τῶν
v. 5 The impossible ἐποίησαν is
curately reproduced by E. The οὗτοι
ποι (also in nominative in E) may
course be a nominativus pendens.
tka adds αὐτῶν. 7 Text corrupt:
that of E which = τὰ πνεύματα
νεκρῶν καὶ ἡ φωνὴ αὐτῶν. As
s has. pointed out, vers. 5 b and 6 of
G how that only a single spirit is re-
red to. Moreover G has lost πνεῦμα
hich i is preserved by E. Hence read
MS. ειστερεας.
2 E adds καὶ
, =a Z ΕΣ Ἐπ πρὶ -
ὑτὸ τοῦτο ἐκρίθησαν, ὧδε ἐπισυνάγεσθαι πάσας τὰς ψυχὰς ἢ
ῷ Τοῦτο τὸ πνεῦμα 'τὸ ἐντυγχάνον" τίνος ἐστίν, οὗ 15 οὕτως
ἡ αὐτοῦ προβαίνει καὶ ἐντυγχάνει Γἕως τοῦ οὐρανοῦ] ;
“ ’ > ΦΆ Ν / > na
ἕρματος τῶν ἀνθρώπων ἀφανισθῇ τὸ σπέρμα αὐτοῦ.
νεκρῶν"
τῶν
4. καὶ οὗτοι οἱ τόποι. εἰς ἐπισύνσχεσι(ν) αὐτῶν
τοιζήθγησαν μέχρι τῆς ἡμέρας τῆς κρίσεως. αὐτῶν καὶ μέχρι
δῦ διορισμοῦ [καὶ διορισμένου χρόνου,] ἐν ᾧ ἡ κρίσις ἡ μεγάλη
5. Τεθέαμαι ἀνθρώπους νεκροὺς ' ἐντυγχάνοντος,
που τς ee a n- 9 a , 4.4% ,
povy adtrod}™ μέχρι τοῦ οὐρανοῦ προέβαινεν καὶ ἐνετύγχανεν.
᾿ς καὶ ὃ ἠρώτησα " Ραφαὴλ τὸν ἄγγελον ὃς μετ᾽ ἐμοῦ ἦν, καὶ εἶπα
11
Ts 7, Kal
: κρίθη μοι λέγων Τοῦτο τὸ πνεῦμά ἐστιν τὸ ἐξελθὸν ἀπὸ ἽΛβελ ὃν
ὄνευσεν Κάειν 6 ἀδελφός, καὶ ΓΑβελ! ἐντυγχάνει περὶ αὐτοῦ μέχρι
Ὁ ἀπολέσαι τὸ σπέρμα αὐτοῦ ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ
8. Τότε
γώτησα 13 περὶ τῶν κοιλωμάτων 13 πάντων, διὰ τί ἐχωρίσθησαν *ev ἀπὸ
9. καὶ ἀπεκρίθη μοι λέγων Οὗτοι οἱ τρὶς ἐποιήθησαν
καὶ οὕτως 15 (ἐχωρίσθη
τὰ πνεύματα τῶν δικαίων, οὗ ἡ πηγὴ τοῦ ὕδατος ἐν αὐτῷ 15
πνεῦμα ἀνθρώπου νεκροῦ ἐντυγχάνοντος
καὶ ἡ φωνὴ αὐτοῦ. 8 E = τότε.
9 MS. ηρωτησεν. 10 Em. with E from
do. Thus in οὗ... ἡ φωνὴ αὐτοῦ we
have the Semitic idiom app eae V9,
11 E omits. 12 E adds περὶ αὐτοῦ καί
but wrongly, apparently. 15 Em, from
κυκλωματων. The translator of E found
κυκλώματα in ver, 2 for a corruption of
κοιλώματα preserved in G, and here
κριμάτων another corruption of κοιλω-
μάτων. 14 Em, by Dillmann and Lods
from nv amo του awvos, 1ὅ Corrupt
for οὗτος, See note intext. 1° Semitic
idiom = 13, +o WR or ma oe Pe δ
800 The Book of Enoch
gotun'. ἈἈἜἃ10. καὶ οὕτως ἐκτίσθη *rois ἁμαρτωλοῖς 2, ὅταν amo
θάνωσιν καὶ ταφῶσιν εἰς τὴν γῆν, καὶ κρίσις οὐκ ἐγενήθη ἐπ᾽ αὐτῶν
τῇ Con αὐτῶν. 11. ὧδε χωρίζεται τὰ πνεύματα αὐτῶν εἰς τὴν μεγάλ
βάσανον ταύτην, μέχρι τῆς μεγάλης ἡμέρας τῆς κρίσεως, τῶν μαστίγω:
καὶ τῶν βασάνων τῶν κατηραμένων ὃ μέχρι αἰῶνος ὁ *iy’ ἀνταπ'
δοσις ὃ τῶν πιευμάτων" ἐκεῖ δήσει αὐτοὺς μέχρις αἰῶνος. 49. καὶ
οὕτως ἐχωρίσθη τοῖς πνεύμασιν τῶν ἐντυγχανόντων, οἵτινες evpar
Covow περὶ τῆς. ἀπωλείας, ὅταν φονευθῶσιν ἐν ταῖς ἡμέραις τῷ
ἁμαρτωλῶν. 118. καὶ οὕτως ἐκτίσθη τοῖς πνεύμασιν τῶν ἀνθρώπων
7 ἀσεβεῖς, καὶ μετὰ
τῶν ἀνόμων ἔσονται μέτοχοι. τὰ δὲ πνεύματα [ὅτι οἱ ἐνθάδε θλιβέντει
ὅσοι οὐκ. ἔσονται ὃ ὅσιοι ἀλλὰ ἁμαρτωλοί, ὅσοι
ἔλαττον κολάζονται ὃ αὐτῶν, οὐ τιμωρηθήσονται ἐν ἡμέρᾳ τῆς κρίσε
οὐδὲ μὴ μετεγερθῶσιν ἐντεῦθεν. 14. Τότε ηὐλόγησα τὸν κύριον
δόξης, καὶ εἶπα Εὐλογητὸς *et, Κύριε ὁ τῆς δικαιοσύνης 19, κυριεύ
*rod. αἰῶνος |}, : ; |
XXIII. Κἀκεῖθεν ἐφώδευσα εἰς ἄλλον τόπον πρὸς δυσμὰς 15 τ
περάτων τῆς γῆς. 2. καὶ ἐθεασάμην zip’ διατρέχον καὶ οὗ
ἀναπαυόμενον οὐδὲ ἐνλεῖπον τοῦ δρόμου, ἡμέρας καὶ νυκτὸς ἡἅμαγ |
διαμένον. 3. καὶ ἠρώτησα λέγων Τί ἐστὶν τὸ μὴ ἔχον ἀνάπαυσ P
4. τότε ἀπεκρίθη μοι “PayourA, ὁ εἷς τῶν ἁγίων ἀγγέλων ὃς μετ᾽ ἐμοί
ἦν 1 Οὗτος ὁ δρόμος τοῦ πυρὸς 1 τὸ πρὸς δυσμὰς πῦρ. τὸ ἐκδιῶκόν ἐστιὶ
πάντας τοὺς φωστῆρας τοῦ οὐρανοῦ. ΧΧΙ͂Ν. Kal! ἔδειξέν poi
ὄρη πυρὸς καιόμενα 18... . νυκτός. 2. καὶ ἐπέκεινα αὐτῶι
ἐπορεύθην καὶ ἐθεασάμην" ἑπτὰ ὄρη ἔνδοξα, πάντα ἑκάτερα τοί
ἑκατέρου διαλλάσσοντα, *dv οἱ λίθοι ἔντιμοι τῇ καλλονῇ 1", κα
πάντα ἔντιμα καὶ ἔνδοξα καὶ εὐειδῆ, (τρία ἐπ᾽) ἀνατολὰς ἐστηριγμέ 16
(ἐν) ἐν τῷ ἑνί, καὶ τρία ἐπὶ νότον (ἐν) ἐν τῷ Evi. καὶ φάραγγες βαθεῖα
καὶ τραχεῖαι 33, μία τῇ μιᾷ οὐκ ἐγγίζουσαι, 8, καὶ [τῷ ὄρει]
1 E = ‘brightness’. 2. Em.withE 11 = ‘the world’. E=yéypt τοῦ αἰῶ 0s.
from των apapTwAw. 8. E takes this 12 Eadds μέχρ. [18 E adds φλεγό:
transitively: but it is to be taken μενον. 14 Read ἀλλά with E, '
passively. 4 EB = μέχρι αἰῶνος καί. adds.xal εἶπέν po. 1 Eadds ὃν
5 So Radermacher emends from nv "1 Before καί insert with E «a
avrarodwoes. E = καὶ τῆς ἀνταποδόσεως. ἐφώδευσα eis ἄλλον τόπον τῆς γῆς. '
6 KE = ἦσαν. 7 Add ὅλοι with E. adds ἡμέρας καί. 19 E = καὶ τοὺς λίθου:
8 An explanatory gloss. 9 E=dvai- ἐντίμους καὶ καλούς or bya slight change
ρεθήσονται or ἀποθανοῦνται. 10. Ὁ)“ ~thenom.can be read, 2 E= σκολις
= κύριός μου, ὃ κύριος" τῆς δικαιοσύνης. 1 An intrusion. 0 ae
Appendia I~ 801
ἰβδομον ὄρος ἀνὰ μέσον τούτων, καὶ ὑπερεῖχεν τῷ ὕψει, ὅμοιον ἷ
᾿καθέδρᾳ θρόνου, καὶ περιεκύκλου δένδρα αὐτὸ 5 εὐειδῆ 5. 4. καὶ ἦν
iy αὐτοῖς δένδρον ὃ οὐδέποτε ὥσφρανμαι καὶ οὐδεὶς ἕτερος αὐτῶν
4.
ὑφράνθη", καὶ οὐδὲν ἕτερον ὅμοιον αὐτῷ ὀσμὴν εἶχεν εὐωδεστέραν
ov ἀρωμάτων, καὶ τὰ φύλλα αὐτοῦ καὶ τὸ ἄνθος καὶ τὸ δένδρον
ὑ φθίνει εἰς τὸν αἰῶνα" *ol δὲ περὶ τὸν καρπὸν " ὡσεὶ βότρυες
| ίκων. 5. τότε εἶπον “Qs! καλὸν τὸ δένδρον τοῦτό ἐστιν καὶ
Peades τ᾿ καὶ ὡραῖα τὰ φύλλα, καὶ τὰ ἄνθη αὐτοῦ ὡραῖα ὃ τῇ ὁράσει.
. τότε ἀπεκρίθη μοι Μιχαήλ, εἷς τῶν ἁγίων ὃ ἀγγέλων ὃς per’ ἐμοῦ
» καὶ αὐτὸς αὐτῶν ἡγεῖτο, XXV. καὶ εἶπέν μοι Ἑνώχ, τί
pa Gs'° ‘kai τί ἐθαύμασας"! ἐν τῇ ὀσμῇ τοῦ δένδρου, καὶ [διὰ τί!
ἔλεις τὴν ἀλήθειαν μαθεῖν; 2. τότε ἀπεκρίθην 1' αὐτῷ 15 Περὶ
wv, εἰδέναι θέλω, μάλιστα δὲ περὶ τοῦ δένδρου τούτου. σφόδρα.
pp eet ἀπεκρίθη λέγων Τοῦτο τὸ ὄρος τὸ ὑψηλόν 15, οὗ ἡ κορυφὴ
2 θρόνου θεοῦ, καθέδρα ᾽" ἐστὶν οὗ καθίζει'5 Ἐὸ μέγας κύριος,
ἔν. τῆς δόξης 15, ὁ βασιλεὺς *108 αἰῶνος 17, ὅταν καταβῇ ἐπι-
xe rag Oat τὴν γῆν ἐπ᾿ ἀγαθῷ, 4. Kal τοῦτο τὸ δένδρον εὐωδίας,
αἱ οὐδεμία σὰρξ ἐξουσίαν ἔχει ἅψασθαι αὐτοῦ μέχρι τῆς μεγάλης
19
ἴσεως, ev'® 7 ἐκδίκησις πάντων Kal τελείωσις μέχρις αἰῶνος τότε
ικαίοις καὶ doles δοθήσεται. 5. *6 καρπὸς αὐτοῦ τοῖς ἐκλεκτοῖς
\ 20
s Colt εἰς βοράν, καὶ πυρά ρϑνμῤμύ ἐν, τόπῳ ἁγίῳ παρὰ
ἤδνον τοῦ θεοῦ "' βασιλέως 35 * τοῦ αἰῶνος
6. τότε εὐφρανθήσονται εὐφραινόμενοι καὶ χαρήσονται
τ καὶ * ἕ εἰς τὸ ἅγιον εἰσελεύσονται"
ak ὀσμαὶ αὐτοῦ "ὃ ἐν τοῖς ὀστέοις αὐτῶν,
καὶ ζωὴν πλείονα 35 ζήσονται ἐπὶ γῆς
= καὶ τὸ ὕψος) αὐτῶν ἦσαν ὅμοια πάντα, -- καθίσε. 1Ὁ Text confused. E =
| πάντα is an intrusion. 2MS, 6 ἅγιος καὶ ὃ μέγας ὃ κύριος τῆς δόξης.
5 EB = εὐώδη which is right. ὃ κύριος τῆς δόξης is supported by 275.
17 E = αἰώνιος. 18. ΜΆ, εἰ. YE
‘= τόδε. 20 This text seems right
f. vers, 4, 5, 254. 4 For οὐδεὶς
αὐτῷ E gives οὐδὲν (or οὐδεὶς)
ν καὶ οὐδὲν ἕτερον ὅμοιον αὐτῷ jv. save the phrase εἰς (ωήν τε! πὸ τὰ
15. φθεινι. © E=6 δὲ καρπὸς καλὸς possibly aaend Conran for sud =
ὶ ὁ καρπός. 7 E=cieadés but text ἔσται. 3) Ἐὶ -- κυρίου. * MS. βασιλευς.
better. ὃ E adds σφόδρα. °E 2388 - αἰωνίου. 35 E trans. after ἅγιον,
ἃ is καὶ ἐντίμων. 19 Eaddsye. 11 ΜΒ. and perhaps rightly. 56 See notes on
κρειθη. 13 E adds λέγων. 8 E text, pp. 58, 54. 36 This seems to
es
ἐΝ
| E (i.e. hob) = ὑπερεῖχεν (a, B-hob adds ὃ εἶδες. 14 Eaddsairov. %E
9
| a
οἱ
ἰ
aM
ΙΝ hetter
|
|
302 The Book of Enoch
ἣν ἔζησαν οἱ πατέρες σου,
καὶ ἐν ταῖς ἡμέραις αὐτῶν ' καὶ βάσανοι
. καὶ πληγαὶ καὶ μάστιγες οὐχ ἅψονται αὐτῶν.
7. Τότε ηὐλόγησα " τὸν θεὸν τῆς δόξης, τὸν βασιλέα * 700 αἰῶνος 3,
ἡτοίμασεν ᾿ ἀνθρώποις τὰ τοιαῦτα δικαίοις *, καὶ αὐτὰ ἔκτισεν κα
εἶπεν δοῦναι αὐτοῖς.
Oc
ΧΧΨΥῚ. Καὶ ἐκεῖθεν ἐφώδευσα εἰς τὸ μέσον τῆς γῆς, καὶ ἴδον
τόπον ηὐλογημένον, ἐν ᾧ [δένδρα ἔχοντα! παραφυάδας μενούσας καὶ
βλαστούσας [τοῦ δένδρου ἐκκοπέντος ]. 2. κἀκεῖ τεθέαμαι dpos
ἅγιον 6. ὑποκάτω τοῦ ὄρους ὕδωρ ἐξ ἀνατολῶν, καὶ τὴν t+ δύσιν F '
εἶχεν πρὸς νότον. 8, καὶ ἴδον πρὸς ἀνατολὰς ἄλλο ὄρος ὑψηλό-
τερον τούτου, καὶ ἀνὰ μέσον αὐτοῦ Ἱ φάραγγα βαθεῖαν, οὐκ ἔχουσαν
πλάτος, καὶ δι’ αὐτῆς ὕδωρ πορεύεται Γὑποκάτω" ὑπὸ τὸ ὄρος.
καὶ πρὸς δυσμὰς τούτου ἄλλο ὄρος ταπεινότερον αὐτοῦ καὶ οὐκ ἔχον
ὕψος, καὶ φάραγγα ᾿βαθεῖαν καὶ ξηρὰν 15 ἀνὰ μέσον αὐτῶν, καὶ
ἄλλην φάραγγα βαθεῖαν καὶ ξηρὰν ἐπ᾽ ἄκρων τῶν τριῶν Γὀρέων. ὕ
καὶ ἔπᾶσαι papayyés ὃ εἰσιν βαθεῖαι 19 ἐκ πέτρας στερεᾶς, καὶ δένδρο.
οὐκ ἐφυτεύετο ἐπ’ αὐτάς. 6, καὶ ἐθαύμασα 11 περὶ τῆς φάραγγος
καὶ λίαν ἐθαύμασα. ΧΧΥΊΤΙ, καὶ 13 εἶπον Διὰ τί ἡ γῆ. αὕτη i
εὐλογημένη καὶ πᾶσα πλήρης δένδρων, αὕτη δὲ ἡ φάραγξ κεκατήρο
μένη ἐσεῖν ον γι, 2. γῆ 15 κατάρατος τοῖς κεκαταραμένο ς
ἐστὶν μέχρι αἰῶνος. ὧδε ἐπισυναχθήσονται πάντες “ol κεκατηρα
μένοι! οἵτινες 1
ἐροῦσιν τῷ στόματι αὐτῶν κατὰ Κυρίου φωνὴ
ἀπρεπῆ, καὶ περὶ τῆς δόξης αὐτοῦ σκληρὰ λαλήσουσιν. ὧδε ἐπι-
συναχθήσονται, καὶ ὧδε ἔσται τὸ οἰκητήριον 15, 8. ἐπ᾽ ἐσχάτοι
αἰῶσιν, *éy ταῖς ἡμέραις 11 τῆς κρίσεως τῆς ἀληθινῆς ἐναντίον τῶ
require us to read ἤ before ἥν. 8 od μέσῳ; τότε ἀπεκρίθη Οὐριήλ, ὃ ε
adds καὶ λύπη. 2 MS. ηυλογῆσαν, τῶν ἁγίων ἀγγέλων ὃς per’ ἐμοῦ ἣν, k
8 E = αἰώνιον, 4 This order is εἶπεν, 1 A transliteration of 8°.
preserved in E, 5 E adds καί, translator of E understood it rightly
ὁ Corrupt. E = ῥύσιν which is right. = φάραγξ. Before γῇ add with E af
7 Better αὐτῶν with E. 8 Instead 7. 10 MS. τινὲς. [1ὅ E = κριτήρι
of this phrase Ereads ὑποκάτω. ὃΜΗ, αὐτῶν. E is corrupt, % E=é στ
ποῦε φαρανγες. 10 E adds καὶ οὐς ἡ ὅρασις. Thus E makes the senten
ἔχουσαι πλάτος. 11 Add with E περ begin with this verse, whereas G ma
τῶν πετρῶν καὶ @avpaca—lost through the first half of this verse part of ἢ
hmt, 13 Ἑ -- τότε. 138 Add with E sentence which immediately preced
Appendix I 303
ἡικαίων εἰς τὸν ἅπαντα χρόνον. ὧδε εὐλογήσουσιν οἱ εὐσεβεῖς ' τὸν
κύριον τῆς δόξης, τὸν βασιλέα * rod αἰῶνος 5, 4. ἐν ταῖς ἡμέραις
τῆς κρίσεως αὐτῶν εὐλογήσουσιν ἐν ἐλέει δ, ὡς ἐμέρισεν αὐτοῖς.
ἡ, Τότε ηὐλόγησα τὸν κύριον τῆς δόξης, καὶ ‘thy δόξαν!) αὐτοῦ
ἐδήλωσα καὶ ὕμνησα μεγαλοπρεπῶς.
᾿ XXVIII. Καὶ ἐκεῖθεν ἐπορεύθην ὁ εἰς τὸ μέσον ὃ, MavdoBapd®,
αὶ ἴδον αὐτὸ ἴ ἔρημον καὶ αὐτὸ μόνον, πλήρης δένδρων" fF καὶ ἀπὸ
τῶν σπερμάτων ἡ ὃ 2. ὕδωρ ὃ ἀνομβροῦν 19, ἄνωθεν 3. φερό-
ἐνὸν 11 ὡς ὑδραγωγὸς δαψιλὴς ᾿" ὡς 15 Ἐπρὸς βορρᾶν ἐπὶ δυσμῶν 15
γτοθεν Ἔ ἀνάγει ἡ ὕδωρ ἡ καὶ δρόσον 1ὅ, XXIX. ἘΞ
κεῖθεν 18 ἐπορεύθην εἰς ἄλλον τόπον Ἐὲν τῷ 11 Eanes 18. καὶ 19. πρὸς
ἱνατολὰς τοῦ ὄρους τούτου φχόμην, 2. καὶ 39 ἴδον κρίσεως “1
ἐνὸρα πνέοντα 552 ἀρωμάτων λιβάνων καὶ ζμύρνης 33, καὶ τὰ δένδρα
τῶν ὅμοια patna 4 XXX. Kal * ἐπέκεινα 35 τούτων ὠχόμην *
7 ods ἀνατολὰς 27 μακράν, καὶ ἴδον τόπον ἄλλον 'péyav', φάραγγα
aros*®, ᾧ. *év ᾧ καὶ δένδρον 35 χρόα *° ἀρωμάτων ὁμοίων σχίνῳ,
, καὶ τὰ παρὰ τὰ χείλη τῶν φαράγγων τούτων ἴδον Ἐκιννάμωμον
“81
ATOV καὶ ἐπέκεινα 35 τούτων φχόμην πρὸς ἀνατολάς.
ΓΧΧΙ. καὶ ἴδον ἄλλα ὄρη καὶ ἐν αὐτοῖς Γἄλση! δένδρων, καὶ ἐκ-
MS. ασεβεις. 3 E = αἰώνιον. μενον, but G is right. MS. φαιρομενον.
E = ὑπὲρ ἐλέους. 4 E adds mpds 12 E adds ὃς ὑδραγωγεῖ, 13 ὡς is re-
a iy 5 E adds rod dpovs, dundant. 14 North-West, A Semitic
hG ‘wrongly omits, 6 A faulty idiom. Cf. Hebrew ΠΝ ANDY or
teration of NIZA, more faulty ΠΣ) My in this sense, 15 E
[3
~ ρά in 29%, Though NIAID 15. = ἀνάγεται ὕδωρ καὶ δρόσος, but by a
(a ic it does not prove that the slight change in vocalization becomes
: nal was Aramaic; for σῦ ἢ =G. 15 E = καὶ ἐκεῖθεν which it has
"Ἢ I
la
iz
("8
iteration of the same Hebrew ἀπὸ τοῦ, 8 See note on 281,
“DID in Jos, ὅδ, implies an ~* E corrupt. 20 FE adds ἐκεῖ,
maic form. For other forms see 7 Here we should have εὐώδη instead
Γ 1812 μαδβαρῖτις or μαβδαρῖτι. Of κρίσεως. 5 E corrupt. % = ,
e Greek translators were often Ara- MS. Zuvpyva. 34 E omits, but see note
ni e-speaking Jews, and introduced on p. 58. MS. Καροιης. 2 E mis-
famaisms probably unconsciously. renders by ἐπὶ ἐκείνων, cf. 18°. 26 E
Εἰ omits αὐτό rightly. 8E=dnd -- ὄρη. E adds o}, *% E adds
v σπερμάτων καί. 5 Kadds ἐν αὐτῷς devdov, agloss, % E = καὶ ἴδον δένδρον
᾿ Ἐπ, with E from avopBpov which καλόν. 89 E = ὅμοιον, χρόα may be
3 no good sense, 11K = gavé- corrupt for χλόᾳ (Radermacher). * See
aa which is an Ethiopic trans. into previous verse. 11 Ἐ -
804 The Book of Enoch
πορευόμενον ἐξ αὐτῶν ' νέκταρ τὸ καλοὔμενον cappav® καὶ yar
* we
βάνη 3
Γπρὸς ἀνατολὰς τῶν περάτων τῆς γῆς", καὶ πάντα τὰ δένδρα
2. καὶ ἐπέκεινα ὁ τῶν ὀρέων τούτων ὅ ἴδον ἄλλο dpo
᾿ 8. ὅταν tplBwow?,
XXXI
* εἰς βορρᾶν 1: ‘pds ἀνατολὰς! τεθέαμαι ἑπτὰ ὄρη πλήρη νάῤδε
πλήρης Ἷ στακτῆς ὃ ἐν ὁμοιώματι ἀμυγδάλων."
διὸ 10 εὐωδέστερον ὑπὲρ πᾶν ἀρωμάτων]. ... ...
χρηστοῦ καὶ * σχίνου 13 καὶ κινναμώμου καὶ πιπέρεως.
2. Καὶ ἐκεῖθεν ἐφόδευσα ἐπὶ 15 τὰς ἀρχὰς 'πάντων! τῶν ὁρέ :
τούτων, μακρὰν ἀπέχων πρὸς ἀνατολὰς ‘rhs γῆς", καὶ διέβην ἐπάν ;
τῆς ἐρυθρᾶς θαλάσσης, καὶ φχόμην “ἐπ᾽ Ακρων; καὶ ἀπὸ τούτου ™
διέβην ἐπάνω 1 τοῦ Ζωτιήλ. 8. καὶ ἦλθον 156 πρὸς τὸν παράδεισοι
τῆς δικαιοσύνης, καὶ ἴδον Ἔμακρόθεν τῶν δένδρων τούτων 17 δένδρ αι
ἐκεῖ °, μεγάλα σφόδρα καλὰ κα
πλείονα 18 καὶ μεγάλα δύω μὲν 19
καὶ τὸ δένδρον τῆς φρονήσεως, οὗ 3
2 22
ἔνδοξα ‘kal μεγαλοπρεπῆ 2}, |
ἐσθίουσιν. Γἁγίου τοῦ καρποῦ αὐτοῦ" “ καὶ ἐπίστανται φρόνησι
μεγάλην. 4, ὅμοιον ‘rd δένδρον ἐκεῖνο στροβιλέᾳ τὸ ὕψος, τὸ
δὲ φύλλα αὐτοῦ" 35 κερατίᾳ ** ὅμοια, ὁ δὲ καρπὸς αὐτοῦ ὡσεὶ Pdrpve:
ἀμπέλου ἱλαροὶ λίαν, ἣ δὲ ὀσμὴ αὐτοῦ διέτρεχεν πόρρω ἀπὸ TO
δένδρου. 5. τότε 35 εἶπον “Qs! καλὸν τὸ δένδρον, καὶ ὡς ἐπίχαρι ;
τῇ ὁράσει. 6. τότε ἀπεκρίθη ῬῬαφαήλ, ὁ ἅγιος Avast ὁ μετ
ἐμοῦ ὦν, Τοῦτο τὸ δένδρον Φρυνήσεως, ἐξ οὗ ἔφαγεν ὃ ὁ πατήρ σου.
note on p. ὅδ. ΤῈ adds ὡς. ?= . εὐωδῶν a free rendering. 18 B= ὑπ' Lo
= nzadn. 4 E misrenders by ἐπὶ ἐκεί-
νων, ὟΣ 189, δῈ -- ἐκείνων. ὃ This
clause defines the habitat of the tree.
E omits this, but gives the name καὶ ἐν
αὐτῷ δένδρα ἀλόης. 7 Indeclinable
8 ἴῃ 28, 8. Em. from εξαυτης. E
corrupt = στερεός. στακτή = 105 Gen.
3725 4311, It also translates mbnx,
mid, ἨΏΣ, JDJ inthe LXX. -* E=
λάβωσιν, and adds ἐκεῖνον τὸν καρπόν,
and connects this clause with what
follows. For rpi8wow we should read
καύσωσιν. 19 Komits. 1 E = καὶ
«μετὰ ταῦτα τὰ ἀρώματα εἰς βορρᾶν ὁρῶν
ὑπὲρ τὰ ὄρη the first five words of which
were lost through hmt. 12 E = δένδρων
14 E = μακρὰν ἀπὸ τούτου καί. 15 E add
τοῦ ἀγγέλους ~ 16 MS, ελθων.. Τ᾿
takes μακρόθεν as = μακράν ον n
the following words in the genitive
18 E = πολλά. ]
adds εὐώδη. 31 Can the Greek befor
the translator of E have been εὐειδή ὃ
If so, it is a corruption of the εὐώδη
found in E after ἐκεῖ, © = th
Aramaic idiom WB... I. See
16! 22% 9 38 This clause is lost |
E through hmt., though the order su
a loss presumes must have been different
such as: ὅμοιον Γτὸ δένδρον ἐκεῖνο... .
ὅμοια! κερατίᾳ. 34 ΜΆ. κερατι. 35 Ἐπ
καί. 38 E adds καλὸν καί beforethis wo
Appendia I 305
ADDITIONAL FRAGMENT PRESERVED IN
SYNCELLUS’ CHRONOGRAPHIA
(ed. Dindorf, 1829, vol. i. p. 47.)
πλησίον αὐτῶν, ὅτι εἰς τὸν αἰῶνα οὐ μὴ ἀποστῇ an’ αὐτοῦ ψῦχος
χιὼν καὶ πάχνη καὶ δρόσος οὐ μὴ καταβῇ εἰς αὐτό, εἰ μὴ εἰς
τι καταβήσεται ἐπ᾽ αὐτό, μέχρις ἡμέρας κρίδεως τῆς ΕΝ
καιρῷ ἐκείνῳ κατακαυθήσεται καὶ ταπεινωθήσεται καὶ ἔσται
καιόμενον καὶ τηκόμενον ὡς κηρὸς ἀπὸ πυρός, οὕτως κατακαήσεται
pt πάντων τῶν ἔργων αὐτοῦ. καὶ νῦν ἐγὼ λέγω ὑμῖν υἱοῖς ἀνθρώ-
iv, , ὀργὴ μεγάλη καθ᾽ ὑμῶν, κατὰ τῶν υἱῶν ὑμῶν, καὶ οὐ παύσεται
py) αὕτη ἀφ᾽ ὑμῶν, μέχρὶ καιροῦ σφαγῆς τῶν υἱῶν ὑμῶν. καὶ
οῦνται οἱ ἀγαπητοὶ ὑμῶν καὶ ἀποθανοῦνται οἱ ἔντιμοι ὑμῶν ἀπὸ
᾿ ris γῆς, ὅτι πᾶσαι ai ἡμέραι τῆς ζωῆς αὐτῶν ἀπὸ τοῦ νῦν od
ἔσονται πλείω τῶν ἑκατὸν εἴκοσιν ἐτῶν. καὶ μὴ δύξητε ἔτι ζῆσαι
ὶ πλείονα ἔτη" οὐ γὰρ ἐστὶν én’ αὐτοῖς πᾶσα ὁδὸς ἐκφεύξεως ἀπὸ
Ὁ νῦν διὰ τὴν ὀργὴν ἣν ὠργίσθη ὑμῖν ὁ βασιλεὺς πάντων τῶν
bs ov μὴ νομίσητε ὅτι ἐκφεύξεσθε ταῦτα.
[αἱ ταῦτα μὲν ἐκ τοῦ πρώτου βιβλίου ᾿Ενὼχ περὶ τῶν ἐγρηγόρων.
APPENDIX II
THE SON OF MAN: ITS MEANING IN JEWIS I
APOCALYPTIC AND THE NEW TESTAMENT —
Wirntn the last eighteen years a vast literature? has bee
written on the above Messianic title, which started with ;
publication of the first edition of the present work. I hay
followed with much interest the various attempts to explain th
origin and meaning of this title or else to prove that it had συ
part originally in 1 Enoch or in the N.T, Into a discussion
these hypotheses I cannot enter here, and will only state m
present position on the question, and this position is the same ;
regards the meaning of the title in 1 Enoch and the N.T. as
1893. However scholars may differ as to the origin of the titl
its meaning in the N.T. is to my mind free from such ambiguitie
If the title has a long history behind it, it does not in the lea
follow that what was its meaning in O.'TT. times persisted in lat
Judaism or Christianity. In fact every analogy teaches us |
expect an entire transformation. I will here republish with
few verbal corrections what I wrote in 1892. ᾿
The true interpretation of the ΝΙΝ title ‘Son of of Man’ wi
we believe, be found if we start with the conception as on as found ,
1 Enoch and trace its enlargement.and essential transformatic
in the usage of our Lord. In this transformation it is reconciled %
and takes over into itself its apparent antithesis, the conception
the Servant of Jehovah, while it betrays occasional reminiscent
of Dan. 7, the ultimate source of this designation. 4
First, shortly, as to the facts of the problem. The expressi
is found in St. Matthew thirty times, in St. Mark fourteen,
1 See the Articles in the Encyc. Bib. and Hastings, B. D. for the fairly exhau
bibliography on this question. :
Appendix II 307
$t. Luke twenty-five, in St. John twelve. Outside the Gospels,
1 1 Acts 7°° Rey. 118 14", In all these cases we find ὁ vids τοῦ
aoe except in St. John 577 and Rev. 118 1414, ᾿ The two
s in Rev. may be disregarded, since the phrase is different,
| eet υἱὸν ἀνθρώπου. Even there they are real designations ~, ».
i the Messiah. As for St. John 527 I can find no satisfactory
Our interpretation of this title is as follows: (1) 1725. source im
janiel and its differentiation therefrom. The title ‘Son οὗ Man’
Enoch was undoubtedly derived from Dan. 7, but a whole
orld of thought lies between the suggestive words in Daniel
id the definite rounded conception as it appears in Enoch. In
niel_the phrase seems merely symbolical of Israel, but in
ch it denotes a supernatural person. In the former, more-
, the title is ‘indefinite, ‘like a son of man,’ but in Enoch it
rfectly definite and distinctive, ‘the Son of Man.’
2) The first occasion of its use. As the Parables are pre-
istian, they furnish the first instance in which the definite
sonal title appears in literature.
| 3) Its supernatural import in Enoch, The Son of Man as
trayed in the Parables is a supernatural being and not a mere
. He is not even conceived as being of human descent, as
ig Messiah in 1 En. 90*7, He sits on God’s throne, 51°, which
li ewise His own throne, 62% ὅ 692) 2°, possesses universal
mit inion, 62°, and all judgement is ἀρ ae unto Him,
Γ, Is import in the New Testament. This title, with its super-
attributes of superhuman glory, of universal dominion
supreme judicial powers, was adopted by our Lord. The
of Man has come down from heaven, St, John 31° (cf. 1 En,
note); He is Lord of the Sabbath, St. Matt. 12*;! can
rive sins, St, Matt. 9°; and all judgement is committed unto
, St. John 5% 51 (cf. 1 En, 6957, But while retaining its
ernatural associations, this title underwent transformation
ὡ
ἃ
I"
Ιῃ
Ξ.
+
Aber
a
Li
‘The text in St. Matt. here is doubtful. Oxjginally it may only have meant
;* man was Lord of the Sabbath ἢ -
x2
‘planation of the absence of the article. ον ©
et"
et
308 The Book of Enoch
in our Lord's use of it, a transformation that all Pharisaic ideas
so far as He’ adopted them, likewise underwent. And just a
His. kingdom i in general formed a standing protest against th
prevailing Messianic ideas of temporal glory and dominion,
the title ‘the Son of Man’ assumed a deeper spiritual _sign
ficance ; and this change we shall best apprehend i if we introdu
into the Enoch conception of the Son of Man the Isaiah saiah concep:
tion of the Servant of J ehovah. These two conceptions, tho
outwardly antithetic, are through the _transformation of the form
reconciled and fulfilled in a deeper unity—in the New Testamei
Son of Man, This transformation flowed naturally from t
object of Jesus’ coming, the revelation of the F
Father could be revealed not through the sdb andi (
the Son, not through His grasping at self-display in the e&
hibition of superhuman majesty and_power, but nro ch. H
self-emptying, self-renunciation and service (Phil. 2°). Whil
therefore, in adopting the title ‘the Son of Man’ from Enoe
Jesusmade from 1 the outset super natural claims, yet these su
natural claims were to be vindicated ‘not. after the
Judaistic conceptions οὗ the Book of Enoch, but in ὦ. real
tion of the Father in .a-sinless.and_redemptive life, death, ant
resurrection. Thus in the life of the actual Son of Man t
Father was revealed in the Son, and supernatural greatness —
universal service. He that was greatest was likewise Servant 0
all; This transformed conception of the Son of Man is th
permeated throughout by the Isaiah conception of the Servan
of Jehovah ; but though the Enochic conception i is fundamen ἢ
transformed, the transcendant claims “underlying it are no 1
a moment foregone. Uf then we bear in mind the inward synthe
of these two ideas of the past in an ideal, nay in a Persona
transcending them both, we shall find little difficulty in understand
the startling contrasts that present themselves in the New Testamen
in connexion with this designation. We can understand how:
the-one hand the Son of Man hath not_where to lay His hem
(St. Matt. 830) and yet release men from their sins (St. Matt. 9
how He is to be despised and rejected of the elders and chie
riests and scribes and be put to death (St. Luke 933), and yet be
le Judge of all mankind (St. John 5”).
‘It has been ὁ objected that St. Matt. 1613 St. John 12% prove
at the Son of Man was not a current designation of the
essiah in the time of Christ; but no such conclusion can be
rawn from these passages ; for in the older form of the question
iven in St. Matt. 1613 the words ‘the Son of Man’ are not
nd: see St. Mark 8?’ St. Luke 918, In St. John 12* it is just
e strangeness of this xew conception of this current phrase of
Messiah who was to suffer death, that makes the people ask
Who is this Son of Mani? we have heard of the law that the
rist abideth for ever’.
ot only to the people generally, but also to His immediate
isciples, so much so that they shrank from using it; for, as we
imself.
| On the survival of its use as a Son of Man, he will at last repent it:
8 nic designation see Jer. Taanith I ascend to heaven, if he said it he
1: ‘R. Abbahu said, If a man says _ will not prove it.’
thee—I am God, he lies; I am the
On the other hand, though the phrase was to some extent, -
eurrent one,! our Lord’s use of it must have been an enigma, \
Appendix IT 809. or
ow, it is used in the Gospels only by our Lord in speaking of J
INDEX I
ASSAGES FROM THE SCRIPTURES AND OTHER
ANCIENT BOOKS DIRECTLY CONNECTED OR
(a) THE OLD TESTAMENT
1 En. 225
6978 101°
Job 28%
2826
3631
373 4
3745
3718
885
8413 (LXX)
3612
: $78
498
497, 8,9
527
5810
6817
6826
698
‘ 6938
721}
Ὁ
754
CLOSELY PARALLEL WITH THE TEXT
1 En. 6012
6022
591
6018-15
9811
59!
9313
181, 2
694
598
6022
9312
608-10
607
881
1029
4810
57>
605°
473 108%
485
‘ ggi2
62)
812 . The Book of Enoch
Ps, 7918 1 En. 8912 158. 4919 20
8018. ᾿ 8900 527
8116 965 56°
8510 113 57}
899 1016 Ἔ 612
8914 848 641-8
975 16 52° 6516
100° 8913 6517
1048, 10, 18 6917 6519
104° 6918 1016 6520 ©
10687 191 997 6622
10728-27 1014 664
1079 1039 Jer, 218
1144, 6 514 5788
1357 288 522
1865 > 6917 525
1474 431 82
1471 965 gi
Prov. δ] 852 1018
828 . 6919 129
829 1016 = 218
880 848 2218
111 ' 9912 4281
1138 ᾿ 948 ; 8151
1412 94? 3217, 27
1113 . 955 4916
2022 955 5116
Eccles. 115 “9811, 12 Ezek. 2813, 14
Isa. 210, 19, 21 962 3.45, 8
48 91149 3821
514 568 : 4718
524 © 489 Dan. 41°
138 : 624 512
" 14} 466 78
1414 684 73; 11, 20
21° 624 19
2110 566 7?
9617 624 ᾿ 710
2621 138 ; 710
273 607 77
2920 1008 718
337 ~ 4988 716
346 62124 810
4020 431 817
4081 τ 962 818
421 896 ει τ 94
498 4840 1010, 19
485, 6 571 : 1030
* 4319 10618 - 1110, 41
451 608. 121
1: 4912 GEN ΠῚ ἀρ Se
Dan, 128
Hos. 5°
. 191
ΓΘ Joel 21
Ἀπὸ 5%
60
, gs
~ Micah 18
eee
83,
Sirach
(b)
133
4271
47
415
1342, 50
1 En, 104?
1025
9912
80», 7
3954
965
9912
15 4
16 528
904
1422
121; 2
101! 124
10°
7412
7? (GS)
75 (EGS)
1037
608
431
9018, 14
108°
101:
610
Zeph, 118
Haggai 2%
Zech, 2): 3
Ἶ 910
. 1010
Mal, 11
41
Wisdom 35
415
Pss. Sol. 49
1812-14
Ass. Mos, 108
104
107
2 Enoch 19® 20!
21?
8015
334
41?
472
2 Baruch 106
294
295
35?
4 Ezra 4:2
435
54
649-52
728, 29
732
785, 96
797, 126
14°
(6) THE NEW TESTAMENT
1 En. 108°
100?
976
1004
988
1084
108%?
1044
38?
100?
Luke 213
932
1020
ο116
John 5
Acts 413
Rom. 8.38
1917
1Cor. 64
Eph. 17
* Index 1. Parallel Passages-and Phrases 818
Micah 4° 7 1 En. 9088
875.
100°
1001
61» 3
7115
9054
8918
489
THE APOCRYPHA AND PSEUDEPIGRAPHA
1En. 914 1 En. 108°
180
14
6110 717
1414, 24
9118
1432
883
374
38?
> 1 En. 1046
484
1081
100?
6927
4819
61:0
955
4g7e
6110
.
i ἡ 4
.
. Pe
.
ΦΌΩΣ ee ζ
ts -
ge
f ῷ
Γ᾿
poate aie neat
hy
πλὴν renee ολέβει kee rn τὸν γὐκοϑαῶ,». το ϑήρσνν
if
β
=
|
n, 8918, 81, 87,
Abel, 226 7 868, 4, 6,
? Abelsjail, 13°.
Abraham = a white bull, 8910. = the
plant of righteous judgement, 935,
Abyss, earth swallowed up in a great,
8347; place cleft as far as the, 217;
of complete condemnation, 545;
of fire, 1018 ; a deep a. with columns
of heavenly fire, 1811» 12; full of
fire and flaming and full of pillars
of fire, 90% ; of the earth, 88°; in
the midst of the earth, 9036, cf. 261 ;
deep, horrible, and dark, 881,
A of fire, 1013 1811 217 545 9023-26,
_ of the earth, 88%. Cf. 897. See
3 ‘Gehenna’, ‘Punishment’.
Abysses, 77; of the earth, 897 ; of the
ocean, 607; of the sea, 60°.
| See also ‘Chasm’, ‘ Deep’, ‘ Depth’,
_ * Ravine’, ‘ Valley’
Accursed, the, 221 272,
Acheron, 176 (m.).
Adam, 371 326 853-7,
Adam and Eve, Book of, χοῖν, xev.
Adnar’el, 8214,
Affliction. See ‘Day’.
Age, 16}.
f 94 128,
“Akae, 6915,
exander the Great, 8909 (.) 90! (n.).
exander Jaunasus,’ 38° (n.) 103%,
15 (n.).
seo pile # 67.
e-trees, 312,
monites = fuse i in 894; 55
Sal 67,
hema, 934,
olius of Laodicea, lxxxvii.
, ngelology, ον.
See ‘ Valley’.
See ‘God’,
INDEX II
NAMES AND SUBJECTS
Angels :
Cherubim, 141, 18 207 611° 71”,
Serasdiine, 612° 717,
Ophannim, 6110 717,
the seven, 20-8; holy ones, 815; first
white ones, 90?!» 33,
the four, 402-29 872 881, Cf, 9!
101, 4, % 11; Michael, Uriel, Raphael,
Gabriel, 91; Uriel, Raphael, Ga-
briel, Michael, 10's 4» 1; Michael,
Raphael, Gabriel, Phanuel, 40°.
the three, 875; who were clothed in
white, 9051,
the Watchers. See ‘ Watchers’.
symbolized by shepherds, 8959-90 ;
stars, 86!) 5» 881, white men, 873,
Cf. 9071; 22
of natural phenomena, powers on the
earth, 611°; over the water, 612°;
of the hail, 6017; of the hoar-frost,
6017; of lead and tin, 658; of the
mist, 6019; angels of the rain, 6031,
of power, 617°.
of principalities, 611°.
intercede for men, 9°-" 15? 406 47?
998 1043,
of punishment, 407 (n.) 53° 562 621
631. Cf. 1004. See also ‘Satans’.
the holy ones (or ‘the holy’) 98 12?
1423 395 472 572 604 61% 10, 12 6612
6918 718 815 10619,
holy ones of heaven, 98, Cf, 57? 6113,
holy angels, 20!-® 215, 9 223 246 272
82° 718 983, ;
children of (the) heaven, 6? 14%,
elect and holy children. . . from the
high heaven, 391,
sons of heaven, 188,
sons of God, 694 5; sons of the God of
heaven, 1065; holy sons of God, 713.
316 The Book
Angels :
spiritual ones of the heaven, 15’.
spirits of the heaven, 151°,
who fell, 6!-® (m.) 15% 694, 5 861; 8
10618,
punishment of, 104-15 124-6 144-6 101
217-10 554 674, 6, 7, 11, 12 gQ21-24 9115,
See also ‘Gabriel’, ‘ Michael’*, ‘Phan-
uel’, ‘ Raguel’, ‘ Raphael’, ‘ Rem-
iel’, ‘Saraqael’, ‘ Uriel’; ‘ Spirits’.
Anger. See ‘ Wrath’.
Anguish, See‘ Day’.
Antigonus, 100? (.).
Antiochus Cyzicenus, 9013 (x.).
Antiochus Epiphanes, 46° (n.) 90° (7.)
1007 (m.).
Antiochus Sidetes, 9018 (w.).
Apostasy, 917. See “ Sin’.
Apostate deeds, 93°.
generation, 93°.
Apostolic Constitutions, xcii.
Arakiba, 67.
Aramaic original of 1 Enoch, lvii-Ixx.
Aragiel, 8°.
Archelaus, Disputation.of, with Manes,
xciii.
Aristobulus I, 385 (n.) 100? (n.).
Aristobulus IT, 385 (n.).
Armaros, 67 88 693.
Armen, 69?.
Artaqifa, 692,
Asael, 67.
Asbeel, 695.
Asfa’el, 822°.
Asonja, 783,
Ass, wild = Ishmael, 8911,
Asses = a species of giants, 864.
wild = Midianites, 891): 18,10
Assyrians = tigers in 89°) °.
Athenagoras, lxxxii-lxxxiii, 13° (x).
Augustine, xcii, 6? (n.).
Azazel, 6° (n.) 83» 3 88 (GS) 96 104 8 13!
545 554 692 861 (,..) 881 (n.) ; all sin
ascribed to, 108 ; bound in desert of
Dudael, 104; hosts of, judged, 54°
554.
+Azazelt, 69? 67 (n.).
Babylonians = lions in 895 5¢, 65, 66,
Baragel, 69.
Baraqijal, 67 8°,
of Enoch
Bardesanes (?), Ixxxv.
Barnabas, Epistle of, Ixxxi, 895° (n.).
Baruch, Apocalypse of, influence of ©
1 Enoch on, Ixxvii-lxxviii.
Batarel, 67, ᾿
Batarjal, 693,
Beasts, wild = Gentiles, 85-90 (η.).
Behemoth and Leviathan, 607, ® *4.
Benase, 787, _
Berka’el, 827. 4
Biqa, 691%,
Blasphemy, 917 11 94° 967, See ‘Sin’,
Blessing, 1016 18 418 454 5 591,3, 8 764 13,
Blood, 91» 9 164 1001,
As. κι οσΝ
Af
of flesh, 154.
. Tighteous, 47% 4. :
sinners, 100°, 4
women, 154.
drink, 75.
eat, 961},
shed, 91 995,
Boar, black wild = Esau, 8912,
Boars, wild = Edomites, 8913 (n.) “Ὁ. “ὦν,
49, 66; — Samaritans, 897 9018 (n.).
Book, tie, (οἱ im eon 4 Shepherds),
8968, 70, 71, 76, 77 9017, 20 q
Book, sealed, 897° 7},
Book of life, 108%. ‘
of the words of righteousness, 14, ἢ
of μερὶ, ἀήλεύστονν ον 814. Cf. 9878
1047,
of zeal and ain _ disquiet ° and
expulsion, 391.
Books, of heathen writers, 104!°; the
holy, 1032 108°. See also ‘heavenly
tablets’, and cf. 1087.
Books of the living, 47%. Cf. 1041.
Books, opened, 9039,
Bull, symbolically used, 808-9 oe 89's
9-12,
white = Messiah, 9057,
+Busasejal+, 697.
Cain, 227 858-5,
Cainan, 37}.
Camels = a class of on" 864.
Carob tree, 324.
Cassianus, xci.
Chambers, 414, 5 6012, 13.
Chaos, 1812 205 211, 2 108%. 4
Chasids, existed as a party before the
Maccabean rising, 90°17 (n.), xi, liii,
liv} symbolized by ‘lambs’, 9059,
| Chasm, of the abyss of the valley, 56% 4,
) Chasms, of the earth levelled up, 897.
_ See also ‘Abyss’, ‘Ravine’, ‘ Valley’.
' Chastisement, great, 915 7,
day of, 102°.
visions of, 13°.
‘Cherubim. See ‘ Angels’.
Children, 822; slay with mothers, &c.,
ἘΠ ok
elect and holy, 391,
of destitute, 995. ἡ
of earth, 124 15° 86° 105! ; = sinners,
1008 102%.
of fornication, 10°.
of heaven, = Watchers, (? 14° ; =
righteous, 101! (n.),
_ of men; 61 2 107 31 121 154, 12 293, 5
_* (E) 891 40° 42? 642 696-14,
of righteousness, 91° 937.
of uprightness, 105%.
of Watchers, 109-12 126, οὗ 146,
See ‘ Sons’.
te δεν γείνει" xci.
net of Alexandria, nici, lxxxv,
* 188 168 19% (notes).
' Diementine Homilies, Ixxxvii-lxxxix.
Clementine Recognitions, Txxxix.
Cocytus, 178 (n.).
‘Commodianus, lxxxvi.
Compassion, 50°.
Congregation, of the righteous, 38!; of
the Righteous and Elect One, 53°;
of the elect and holy, 62°.
Consummation. See ‘Day’,
191 § made an end of’.
4545 (n.) 5145 721
and cf.
Creation, New,
a 9115, 16,
Cyprian, Ixxxvi, lxxxvii.
s, 895° (n.).
Dan, land of, 137; waters of, 137.
anel, 67,
ak, 692.
kness, 104. 5 17% 7 418 466 58° 6019
— 621° 63% 11 748 775 8948 925 949
— 10211088 1048 1081, 14,
David = a lamb, raised to being a ram,
8945-46, '
Index IT. Names and Subjects
317
i that great, 54°,
. judgement, 224 18 975 1004.
τ judgement and . . consummation,
1012,
of the great judgement, 10° 191 94° 981°
9915 1045,
of judgement, the great, 2211 844:
of affliction, 4810 502.
‘of anguish and affliction, 488,
of the consummation, 161.
of cursing and chastisement, 1025.
of darkness, 94°.
of death of the giants, 16],
of destruction, 16! 981°,
of slaughter, 16! 94°. ,
of suffering and tribulation, 45? 63%,
of tribulation, 1! 963,
of t. and pain, 55%.
of t. and great shame, 981°.
of unceasing bloodshed, 99°.
of unrighteousness, 97}.
Death, 94% 3.9816 10219; due to sin or
rather to unrighteous knowledge,
691,
a long sleep (for the eee 100°.
Deceit, 918 934 94° 1041 :
Deep, mouth of, 178.
Deluge, 10? 547-19 65! 898-6 915 10615,
foretold to Noah, 65! ; held in check,
66%,
Demonology, cv.
fallen Watchers, 6 69% 8 86 10618, M4,
Demons proper, 15% % 1! 16! 1969'? 997,
“Demons = evil spirits, spirits of the
giants, 15% % 11 161; impure spirits,
997.
destroy without incurring judgement
' until the day of the consummation,
16},
men sacrifice to as gods, 19! 997.
See ‘ Angels of punishment’, ‘Satans’.
Deny. See ‘Name’.
Depth, 60" ; depths made fast, 691°.
uttermost, 17%.
See also ‘ Abyss’.
Dogs = Philistines, 894% 46, 47, 49,
Dominion. See ‘ Power’.
Doxologies, Enochic, 2215 257 275 364
899-18 4810 818 8311 84 9042,
Dream-Visions, the, 83-90.
first, 892,
318
Dream- Visions, second, 851,
Dudael, 104.
Duidain, 608,
Dwell on the earth, those that, 375 (n.).
in good sense, 372 40% 7 4895,
in bad sense, 54° 55! 605 65% 12 661 678,
merely geographical, 434 467 53! 546
55? 677 69157 701,
Dwelling-place of the Elect One, 397;
of the holy, 394 (n.) 787116, See
“ Mansions’,
Eagles = Greeks or Macedonians, 90?
4, 13, 16,
Earth, ends of, 331) 2 34! 851 361 652 761
106%, See ‘ Ends’,
middle of = Jerusalem, 261,
abyss in midst of = Gehenna, 907°,
pillars of, 572.
cleanse, 1039, 22; heal, 107.
shall rejoice, 515,
God will transform, 455.
elect shall inherit, 57.
elect shall walk. thereon, 515,
righteous shall dwell upon it, 515,
Ebla, 783,
Edna, wife of Enoch, 855. Cf. 882.
Edomites = wild boars in 8912 (n.) 9»
48, 49, 66, 72° 9015 (m.); = (?) Kites,
90,
Egypt, Exodus from, 8921-27,
Plagues of, 892°.
Egyptians = wolves in 8913-27, 55,
Elect, the, 1% 8 57 255 405 412 481 515
568 581-8 614) 12 627, 8 932,
and beloved ones, their, 56°) 4,
and holy, 628,
and holy children (= angels), 391,
and righteous, 11 608,
covenant for, 60°.
dwell in garden of life, 612,
dwell with elect, 614.
God will protect, 18,
in the light of eternal life, 58°.
inherit the earth, δ,
light, grace, and peace shall be to, 57%,
live and never again sin, 5% Ὁ
mansions of, 412,
of the world, 981,
One, the, 405 (n.) 49% 4 51% 5 598, 9
53% 615 8, 10 621,
The Book of Enoch
Elect One, Mine, 45% 4 554,
One of righteousness and faith,
895, ᾿
ones, His, 56% 621, 12,
ones, Mine, 45% 5 489, ' ;
Son of Man revealed to, 627.
stand before Son of Man, 628,
tree of life, its fruit food for,
255, ἶ
walk on renewed earth, 515,
who hang upon Lord of Spirits, 405, .
Of. 38%,
wisdom bestowed upon, 58, |
works (of righteous), 38%, ἡ ἍΝ
See also ‘ Righteous’ and " Holy’. {
Elephants = a class of giants, 864,
Elijah, 895? (n.) 988,
"Elome’el, 8214,
Enchantments, 7! 88, Cf. 658,
End (destruction of the world), 10? 658 ;
first, 934,
of all generations, 1015, |
of the righteous, 102°,
of heavens, 395. Ι
of heaven and earth, 18",
Ends, of all, 19°.
of earth, 15 185 23! 331) 2 341 351 861.
65? 761 1068.
of heaven, 36? 54° 57? 601, 30 714
9312
Enoch, the First Book of. See ΩΝ
duction, ix 564.
Account of (short), ix—xii. Σ
Canonicity, xiii—xiv.
Critical inquiries, xxx—xlvi.
Elements (different) in 1 Enoch, xi,
xlvi-lii ; characteristics and dates
of, lii-lvi. .
Element (poetical) in 1 Enoch, lvi. —
Influence on Jewish Literature, New
Testament, Patristic Literature.
See under ‘Jewish Literature’, 4
‘New Testament’, and ‘ Patristic
Literature ’*,
Language, original, of, 1-5, vit Iwi
6-36, lviii-lxi; 87-71, lxi-Ixviii;
72-82, Ixviii-Ixix; 83-90, lxix;
91-104, lxix-lxx.
Noachic fragments i in, xlvi—xl vii.
-Title, xii, xiii,
Translations, xxix, xxx,
Eitnoch :
Versions, Greek, editions of, xiv—xvi;
relations of, to each other, and to
E., Ma ay
Latin, and Quotations, xix, xx.
Ethiopic, xx, xxi; MSS. of, xxi-
xxiv; MSS., relations of, xxiv—
XXvii; editions of, xxvii-xxix.
' Enoch, the Second Book of. See Index I.
The Hebrew Book of, Ixxix-]xxxi.
Enoch, 14:2 121,8. 131 14% 151 193 215, 9
Ὶ 25! 871 392 Ἐ601} 65% 5 9 668 674
᾿ 681 6939 801 811 853 918 921 931, 2 ὃ
| 1067: '8 1073 1081.
_ the scribe, 123.
scribe of righteousness, 1 12¢ 151,
translation of, in a vision, 14% °; in
sleep, 187,10. 142; a real, 39% 52).
Cf. ‘hidden’, 121; final (name raised
eels 70! ; in spirit, 711) 5 δὶ
Se SPH
-------ο-----.-------
Esau = black wild boar, 8912,
Exssenes, 8973 (n.) 108 (n.), ciii, civ.
‘Eternal destruction, 84°.
goodness and grace, 92°,
judgement, 911. Cf, 91°.
King. See ‘God’,
law, 993,
Πρ, 1010 1546 374 40° 583,
See ‘ Life’.
light, 924.
plant, 931°
seed, 84°,
_ uprightness, 924,
Eternity, 6918 721,
_ For ever(more), 10° 16, 22 9911 244 954
27% ὃ 364 3919-18 404 463 472 486 586
6541, 12 6718 6916 771 842 925 911
937 9115, 17 1028, 8,
For ever and ever,
673; 9-715, 16, 17 843,
Ethiopians = hyenas in 89°,
uphrates, 77° (n.).
ive, led astray by a Satan, 69°.
history of, 858-7,
Avil, 1016 15% 9. 168 6929 945 9911 1011
103° 108%,
origin of, civ, ον.
‘Exodus. See ‘ Egypt’.
Cf, 54.
See ‘ Plant’.
895 53? 615,11
Index II, Names and Subjects
319
Ezeqeel, 67 88,
Ezra, 897? (n.).
Ezra, Fourth Book of, influence of
1 Enoch on, Ixxviii-lxxix,
Face, of Elect One, unrighteous de-
stroyed from before, 62? ; lifted up
His countenance to judge, 61°.
of God, no angel could behold, 1451.
Elect One shall appear before, 52°.
sinners destroyed before, 538°.
we pass away from before, 689,
hide not Thy face, 84°,
dazzling and glorious and terrible
to behold, 8922, cf. 895°,
flee before, 8926,
afraid before, 8980,
their memorial before, 1034,
Cf. ‘presence’, 848 9089, ‘ appear-
ance’, 8959,
Faces of angels, 514 71}.
Faith, 396 (n.) 434 585 614 11,
Elect One of, 398,
heritage of, 58°,
measures given to, 614.
spirit of, 611,
See ‘ Messiah’, ‘ Salvation’,
Faithful, 468°, evi,
Fire, 106 1412, 17, 19, 22 171, 5 217 397 54!
712-6 724 9039. 26 919 1009 1088,
abyss of, 1018 &. See ‘ Abyss’,
ever burning, 6718,
grievous, 1021,
᾿ of West, 174 232,
columns of, 1811 217 9074,
flames of, 711 727 1038 1084: 5,
furnace of, 988,
mountain range of, 24],
river of, 175,
streams of, 1419 175 677 712 6,
Firmament, 18% 12,
Flesh, 19 75 1421 158 161 176 6112 846
10617 10841,
and blood, 154,
of man, 844: 5,
of righteousness, 84°,
Forgiveness, δ 125 134 8,
Fountain beneath the earth, 547.
opened, 898,
produces lead and tin, 65%,
of life, 966,
320 The Book of Enoch
Fountain : ‘
of the righteous and holy, 6512,
of righteousness, 481.
of wisdom, 48},
See ‘Spring’.
Foxes = Ammonites, 894% 55,
Gabriel, 91 10° 207 40° 548,
Gadreel, 699,
Garden of life, 6112,
of Righteousness, 825 77%,
of the Righteous, 602%.
where the elect and righteous dwell,
608 6113, Cf. the place for the elect
and righteous, 708. Cf. 65? 8952.
See also ‘ Paradise’,
Garments of glory, 621%.
of life, 6218, Of, 10812,
white, 711, *
Gehenna :
(1) place of corporal and spiritual
punishment—in the presence of
the righteous for ever, 272» 3 90%, 27;
in the presence of the righteous
for a time only, 48° 6212, 18. i, e. in
37-70.
(2) place of spiritual punishment
only, 98%. Cf. 1038, i.e. in 91-104.
‘See also ‘ Punishment’, ‘Sheol’,
‘Valley’.
Gentiles, conversion of, 507-9 9080 (n.)
91", cix.
the Son of Man, the light of, 484,
Giants, 7% 4 99 15% 11.161. Cf. 864 882.
Gida’ijal, 82.
Glory, 94 1420, 21 957 3912 473 491, 2
50! 554 60? 618 62% 8, 5, 16 635, 7
6913, 27, 29 717 818 9118 988 9916
102% 1083» 1041. Cf. ‘splendour’,
1416; ‘grandeur and splendour’,
982,
the Great, 142° 102%. See ‘God’.
of the Great One, 104!.
Gnostic Literature, influence of 1 Enoch
on, xcii-xcv.
God, titles of :
Blessed for ever, He who is, 771.
Creator, 815 9419,
Eternal God, 14.
Eternal King, 25°) 5 7 278,
Eternal Lord, 583.
God, titles of :
God of glory, 257.
_ Head of days, the, 46? 47° 482 551 602
Lord of ΠΡ δα το 88:1, "
God of gods, 94.
God of heaven, 1065,
God of the ages, 94.
God of the whole world, 84?.
Glory, the Great, 147° 1023.
Great One, the, 14? 1031, 4 1041(twice).
Great Holy One, the, 976
Head of days, One who had a, 461,
7110, 12, 18, 14,
Holy One, the, 12 872 9311, ‘
Holy (and) Great One, 15 10" 14 3255
84! 922 986 1049, ©
Honoured (One), the, 1031, ᾿ 4
King, 843. :
King, great, 845 9113.
King of the ages, 128,
King of glory for ever, 81%.
King of kings, 94 84%, Of. 684,
Liveth for ever, He that, δ: 106% 11
a
᾿
(Lat. Frag.). ° ᾿
Lord, My, 2214 848, 4
Lord, the Great, 815. :
Lord the Most High, the, 981, i
Lord of the ages, 94. ;
Lord of glory, 22! 258 27% 5 ork 1
632 788 838,
Lord of heaven, 10644,
Lord of kings, 63% 4.5 6 i
Lord of lords, 94. or
Lord of majesty, 12°.
Lord of the mighty, 63%. -
Lord of the rich, 68%. 4
Lord of righteousness, 2214 9040 1068,
Lord of Spirits, 37? (η.) 438% 4 © 39% %
8, 9, 12 401, 2, 4, 5, 6, 7, 10 472, 6, 7 434
451, 2 463, 6 7,8 471, 2,4 482, 3, 5, 7,1 y
49% 4 50% 3,5 518 525 ® 536 545 7
55% 4 578 58% © 59%, 2 60% 5. 2% ae
613, 5, 8) 9, 11, 13 693, 10, 12, 14, 16 691,2,
7, 12 659 11 662 5 9 684 6924, 29 791
712, 17,
Lord of the sheep, 8950, 22, 26, 2, 88, »
42, 45, 50, 51, 52, 54, 57, 70, 71, 75, 16, 0014-τ΄
20, 29, 88.
Lord of the whole creation οἵ
heaven, 843,
Lord of wisdom, 63%.
| od, titles of :
_ Lord of the world, 8110,
' Mighty One in dowititon, 103},
| Most High, 98 101 467 601», 33 627 772
948 972 987, 11.998, 10 1004 1011) 6 9,
_ Ruleth for ever, Who, 22" (E).
- Rulest over the world, Who, 2234 (G8),
rodless, 11 57 16! 888 819 9114 941
— 9815 998, 10,
eco-Egyptians = vultures and kites
~ in 907, Cf. 901, 18 (n.),
reeks or Macedonians = eagles, 90%
4, 18, 16,
nel, 692,
dead of Days. See ‘God’.
lead to be, 10311,
2, 954; of the body, 678,
"οἱ the earth, 107,
leart, 142 474 484 688 93° 945 95! 964
: 987 998 18 1049,
double, 914.
paven, 6? 145) 11 188 212, 8 332 454 478
᾿ δδ5 672 615,13 6916 7817 791 80!) 2 838
8311 861, 3 93" 14 ΟΡ, 8 104% ὁ
1085 10,
of heavens, 14 60! 715.
children of = angels, 6? 14°;
eous, 101),
end of, 1814,
‘first, 9118,
high, 125 391,
high, holy, and eternal, 15°.
host of, 104°.
“new, 9115,
See ‘ Angels’, ‘God’.
Heavenly. See ‘ Luminaries’, ‘Tablets’,
‘ Visions’.
eavens, 15 1810 393 411 491 472 6110
711, 8 844 9116 968,
host of, 611°,
powers of, 911°,
Hebrew, original, of 1 Enoch.
Iwii-Ixx.
He’el, 822°,
Hel’emmelek, 821%, 38,
= right-
See ‘ Ends’.
See
Index IT. Names and Subjects
321
Hilary, xci 6° (n.),
Hilujaseph, 8217,
Hinnom, valley of (see Gehenna), 26. ὁ,
Hippolytus, lxxxvii.
Hollow places (= Sheol), 22%) 8, 8,
Holy, 19 9% 12? 385 391, 4,5 412 434 451
47%, 4 481, 9 501 512 572 58% 5 604
618 1% 12 628 6512 103? 10619,
heaven, 15°,
Holy, holy, holy, 3912,
Lord, 917,
name (of God) 94 10812,
One. See ‘God’,
ones. See ‘ Angels’.
place, 255,
eternal place, 124,
righteous and elect, 384; and elect,
50}.
Watchers, 154 9,
See ‘ Elect’, ‘God’, ‘ Righteous ’.
Honour, 50! 103° 1083}, 12,
Horn, the great = Judas Maccabaeus,
90° (n.).
Host of the heavens, 611% 1046, Cf.
1° 601.
Hosts of Azazel, 545 554.
Hours, 8912 (n.). Cf. ‘periods’, 90];
‘times’, 90,
House, for the Great King, 913%,
for the Lord of the sheep, 8950, 4°,
of dominion, 93°, ὁ
of glory and dominion, 937.
_ of the sheep, 895 51, 56 9026,
a new, 9039,
Hyenas = Ethiopians, or (?) Syrians,
8955 (n.).
Hyrcanus, John, 385 (n.) 90° (n.) 18 (m.)
10314 15 (n.), p. 222.
Hyrcanus II, 38° (n.).
Tjasusa’el, 8214.
Images, 65° 997.
Indus, 777 (m.).
Innumerable places of rest, 45%.
secrets of God, 63°. :
See ‘ Number’.
Inquiries, critical,
Book of Enoch ’.
Intercession, by angels for men, 9% 5
15%. See ‘ Angels’.
Irenaeus, lxxxiii-Ixxxiv, 13° (n.).
See under ‘ First
322
Isaac = ‘a white bull’, 891},
Ishmael = ‘a wild ass‘, 8911,
Islands, the Seven Great, 778.
Jacob = ‘a white sheep’, 8913,
Jared, 6° 37! 10678,
Jaxartes, 777 (n.).
Jehoshaphat, valley of, 26° 531 (n.).
Jeqon, 694,
Jerome, xci.
Jerusalem = ‘the holy place’, 255 (n.).
‘the city of my righteous’, 567.
‘the house’ (of the sheep), 895° 51, δύ
9026,
New Jerusalem, symbolized by ‘a
new house’, 9029,
Jetrel, 692,
Jewish Literature, influence of 1 Enoch
on, Ixx-Ixxxi.
Jomjael, 67,
Jonathan Maccabaeus, 908 (m.).
Jordan = ‘a stream of water’, 897 (n.).
Joseph = ‘one of them’ (the twelve
sheep), 8918,
Joseph of Arimathaea, Narrative of,
xcili, xciv.
Joshua, the high priest, 897 (n.).
Joshua and the Judges, the time of,
8989 (n.).
Joy, 1016 474 515 6926 103% 1044.
Jubilees, Book of, Ixx—-lxxv, 7% 5 16}
981! (notes),
Judaism and apocalyptic, ix, ciii.
religious development of, x.
Judas Maccabaeus, 909 (η.) 1-12,
Judgement, cix, ex, 45? (m.) 17° 144
2210, 11, 18 456 472 504 608, 25 638, 12
6510 661 6710 12, 18 652, 8) 5 691» 27 B14
8311 844 90%, 81 917 933,5 9114) 1
952, § 968 975 5 988,10 9915 1001°
103% § 1043,
eternal, 9115 1045, cf. 1013,
great, 161 224 254 9115 949 9819 1004
1038 104°.
grievous, 919,
righteous, 27° 60% 619 914,
true, 275.
of angels, 683,
of fire, 91%.
of God, 1083,
of secrets, 68,
The Book of Enoch
Judgement : ‘
Differing conceptions of :
(1) First World J οὔροισι ΝΣ
men = Deluge, 547"; ‘a great chas.
tisement’, 915; ‘ the first end’, 934
when the earth and those wh
dwell on it will be destroyed, 1
106% ; over fallen angels
giants, 104) 5: 12, 15,
(2) Judgement of the Sword at
beginning of the Messianic ki
dom, when the righteous are vic
torious and slay the wicked, ὅθ᾽
9019 9112 957 961 982,
(3) Final World Judgement at
beginning of the Messianic kin.
dom, ‘the great judgement’, 106
191 224; ‘the great day’, 22"! 54°
‘the judgement that is for ever a
ever’, 10!2°—over Azazel and h
hosts, 548 554; over their elect anc
beloved children, 56°; over the
fallen stars, the seventy shepherds
and the blinded sheep, 900-7,
(4) Final World Judgement at the
close of the Messianic mae
—‘ great judgement’, 94° 98! 1
1088 1045,
(2) and (3) are combined in 48-1.
(2) and (4) are combined in 99% 15,
See also‘ Day’, ‘Messianic Kingdom’
‘Punishment’.
Julius Africanus, Ιχχχν.
Justin Martyr, lxxxii, 8% 9 (m.) 15% (n.)
-
Kasbeel, 6918, ;
Kasdeja, 693,
Kedron, 26° (n.).
Ke’el, 8229,
Kingdom. See ‘ Messianic Kingd
Kings and the mighty, 38° 62% %,
631, 2, 12 678, 12, .
Kites = Egyptians under the Ptolemie
90? (n.)..
= (?) Edomites, 9013 (n.).
Kokabel, 83 693,
Kokabiel, 67,
Lactantius, lxxxix—xci,
Lambs = Chasids, 90°17 (n.) 8, %.
Index IT,
!
‘Lamb = Samuel, David, 8945,
Lamech, 101 1061 4, 10, 2, 18,
‘Land (= Palestine), blessed, 271,
_ of His elect ones, 56°
_ a pleasant and glorious, 894°.
‘Law, 93° 106! 1081, cf. 54 9914,
eternal, 992,
of luminaries, 72): 2.
moon, 73! 74},
stars, 791,
sun, 7255,
twelve portals, 7614,
᾿ς of day and night, 75°.
of sheep, 894,
of stars, 723 74? 801 8919, 1,
Lebanon, 13°.
Length, of days, 10° 711’.
Leviathan, 607.
Life, 559 1413 2910 386 487 564 583
δι δα τ
ο΄ 615,12 6210 672 966 9814 1039 108°,
elect, 944,
_ eternal (= everlasting), 154) ὃ 374 40°
᾿ς ὅ88; (= 500 years) 101.
long, 25°,
to see, 10319,
Live, 1017 9819,
Living, 47°.
Light, eternal, 454 924;
10811,
spirit of, 6113 (n.).
_ shall appear to the iit and
elect, 38% 4 (m.) 18 57 501 58%, 4, 6,
righteous (clad) in shining, 108'?;
shall walk in eternal, 924; shine
Ἷ as the lights of heaven, 1043.
_ (of the Lord of Spirits), 884 (n.).
generation of,
elect, 501.
_ of the sun, the righteous shall be in,
588,
_ of eternal life, the elect shall be in,
Ε΄. δ85,
of uprightness established for ever,
Β΄ 58°,
of the Gentiles, 484,
Lights, of heaven, righteous shine as,
᾿ 1043,
‘Lights, 591) ὅ,
Names and Subjects
__ of days shall abide upon the holy and
323
Lightning, 141}, 17 178 418 431? 44
591) 8 6018-15,
Lions = Babylonians, 89° (n.).
Long-suffering, 60° 6118,
Lordship. See ‘ Power’.
Luminaries, 17°; world of the, 204.
of heaven, 284 721) 2 79% 827,
Luminary, the great, named the sun,
724, 35, 36,
the smaller, named the moon, 731.
Lunar Year, 74.
Maccabean princes, p. 67.
Maccabees, rise of, p. 67, 909-17 (n.).
Macedonians. See ‘ Greeks ’,
Mahalel, 871 883; 6,
Man, 7° δέ 109 13? 143,8 152 171 191, ὃ
20% 5 227,18. 364 411,8 571 676
69% 10, 11 752 812 825 841 9114 940
984 10616 1081,
white men, 872,
Man, Son of. See ‘Son’.
Mankind, 191 205 67° 812 9114 10618,
Mansions, 415, See ‘ Dwelling-places’.
Marriage, ciii-civ, 83? (n.).
Mel’ejal, 8213,
Melkejal, 8215.
Memorial, 1034.
Merciful, 60°.
Mercy, 611%; no, 5° 505.
Messiah, 38? (n.) 46% 8. (η.) 4810 (n.)
9057 (n.).
See ‘ Testimony ’.
Messiah, variously conceived by the
different authors, liv—lvi, cix.
titles of :
Anointed (God’s), 524.
Elect One, Mine, 45° 4 554,
Elect One, the, 49% 4 515 8 528 9
615, 8, 10 62},
Elect One of snaiieennaryan’ and faith,
398,
Righteous One, 38%,
Righteous and Elect One, 53°.
Son of Man, 46% 35, 4 482 625, 7, % 14
6311 6926, 27, 29 70Σ 7114, 17, See
‘Son’.
Son, My (God’s), 1053,
Messianic Kingdom, liv-lvi, eviii-cix,
5&9 1016-11? 274-6 381-398 458-6
464-525 53% 7 58 61 62. 6926-29
7114-17 0038 9112-15,
¥2
324
Messianic Kingdom :
eternal, on earth, after final judge-
ment, 1-36.
temporary, on earth, followed by
final judgement, 91-104.
eternal, on earth and in heaven,
initiated by final judgement, 37-71.
Methuselah, 7614 815 821 831, 9 852 911)?
1061 4. 8 1078,
Michael, 91 1011 205 246 409 546 604, 5
6713 68% 8, 4 6914, 15 718, 8, 9, 18,
Midianites = the asses in 8918, 16,
Might. See‘ Power’.
Milki’el, 8238,
Minucius Felix, lxxxiii.
Month, 74% 5,
Moon, 88 4157 6012 6920 728 7287-7417
γῦϑ, 9.783, 4, 6 801, 4 828 8821: 1001,
names of, 783,
Moses, 8916-18, 29-88,
Moses, Assumption of, influence of
1 Enoch on, lxxvi-lxxvii.
Mountain, 1° 291 311,2 3212 514 537 6016
6917 884 984,
great and high, of hard rock, (in which
is Sheol), 221,
God’s throne, 258.
whose summit reached to heaven, 172.
of fire, 241.
(Zion), 267.
(Mount of Olives), 26°.
(Mount of Evil Counsel), 26+.
Mountains, great burning, 1813. 21,
Seven, 18% 9 24? 321,
seven high, 774.
shining, 1084,
of darkness of winter, 177.
of iron, copper, &c., 52% ὁ 674.
Myrrh, 293.
Mysteries, 71 81) 5 16° 10619,
Mystery, 103? 10419,
Name, 94 397) % 18 41% 6 434 452 466 78
472 6111, 12 637 67% 8 6974 1089.
in the name, 10? 406 418 487 50% 8
554 584 4113 675) 8,
blessed, 94 6122.
glorious, 94 45%.
great, 552.
holy, 94 10812.
The Book of Enoch
Name:
of dwelling of the holy, 45%.
Enoch (=his person), 6512 701 2,
His righteousness, 418,
the holy, 434,
the Lord of Spirits, 40° 484 46% 8 472
487 50% 8 554 6118 637 69%; those
who deny the, 41? 452 467, Of, 38?
(n.); not glorified, 637; be blessed,
3938 4810 6111 ; righteous saved in,
487,
Son of Man, 48% 8 6926,
world to come, 71,
Names, 5°,
blotted out of book of life, 108%.
call by, 481 6921,
written, 1043,
Narel, 8238,
Nectar, 311.
Nehemiah, 897? (n.).
+Neqaelt, 693,
New. See ‘Creation’, ‘ Heaven’.
New Testament, influence of 1 Enoch
on, xcv—Ciii.
meaning of ‘Son of Man’ in, p. 307.
Noah, 10? 651 3 671 10678 107%. ©
Book of. See ‘Enoch, First Book of’.
North, 611 70%.
Number of Kasbeel, 6915.
of righteous, 474,
of stars, 9314,
no number of corpses, 567,
beyond number, 40.
without number, angels, 719, cf. 718;
days of holy, 58°; fountain of
righteous, 6512; times, 108% ;
weeks, 9117,
See ‘Innumerable’.
Oath, 6915-21, 25,
Ocean stream, 175 (n.).
Onias III, 906-17 (m.) δ: (n.).
_Ophannim, See ‘ Angels’.
Oppression, 94° 98% 8 9915, See ‘Sin’.
Oppressors, 911,
Origen, Ixxxv, 16° 198 (notes). ©
Orjares, 781.
Oxus, 77? (n.).
Palestine. See ‘ Land’,
Parable, 13» 8 381 434 451 578 58! 601 681
6929, |
Index II.
Parables, the = 37-71.
First, 381.
Second, 451.
Third, 58}.
the Book of, 681,
- Paradise, 207.
_ Parthians and Medes, 56°.
_ Paths, good, 91“.
of death, 945.
peace, 94“.
righteousness, 92° 9118, 19 941 9910,
unrighteousness, 9119 941,
uprightness, 9114 10415 105°.
violence, 9118» 1°,
wickedness, 94°.
Patience, 60%. See ‘Spirit’,
Patristic literature, influence of 1 Enoch
on, Ixxxi-xev.
Paul, Apocalypse of, xciv.
Peace, 5% 9 1017 112 584 711% 17 921,
' no, 18 54 112 126 18! 164 946 9811, 15
ἢ 9978 1015 102° 1088.
| Penemue, 69°.
| Periods, See ‘ Hours’,
| Perpetua and Felicitas, Acts of, Ixxxvi.
| Peter, Apocalypse of, Ixxxi-lxxxii, 106".
| Petition, of the Watchers, 13% 5 14% τ,
| Phanuel (only in the Parables), 40° 54°
718, 9, 18,
Pharisaic exclusiveness, 97* 104°.
_ Pharisees, religious and literary strife
with the Sadducees or Hellenistic
τ΄ party, 9815 (n.) 1024-10418.
_ theix varying relations with the
Maccabees, liii, liv.
= ‘the children of heaven’, 1011.
Philistines = dogs in 894% 46, 47, 49,
Pistis Sophia, xcii, xciii.
Plant, of righteousness and truth,
1018 (n.).
of righteousness, 935.
of righteousness, the eternal, 989,
of righteous judgement, 93°.
of uprightness, 983,
of the eternal seed, 84°.
Power, 95 419 467 60% 12,15 615 10 638
: 65® 682 6911, 15 7111 828 924 982,
angels of, 611°
_ powers of heaven, 82°.
on earth, 611°.
over water, 611°.
Names and Subjects
325
Power :
Dominion, 524 842 938,
Lordship, 961.
Might, 49? 627 108%.
Prayer, of righteous, 471» % 4 975 > 99%,
Presences, the four, 401-8, See ‘ Angels’.
Priscillian, xci.
Prophecy and Law, x.
Prophets, 108°.
Pseudo-Cyprian, Ixxxvii, 19 (n.).
Pseudonymity, x
Pseudo-Tertullian, lxxxvi.
Punishment, 41? (n.) 80° 10617.
day, power, p., judgement, 60°.
earth cleansed from all defilement,
sin, p., 10%,
of kings, 567.
of Lord of Spirits, 60%.
from Lord of Spirits, 547.
great, on the earth, 1061”.
See also ‘Angels’, ‘Chastisement’,
‘ Judgement’, ‘Wrath’.
Quarters, the Four, 77!~%.
Raguel, 204 234.
Ram = Chasids, 9010, 11.
David, 894°-*°.
Elijah, 9051,
Judas Maccabaeus, 9013» 14, 16,
Saul, 8943-47,
Rameel, 67.
Ramiel, 67.
Raphael, 91 104 20% 22% ὃ 825 40° 54°
682s 8, 4. 718» % 13,
Ravens = Syrians, 90% % 1%,
Ravine, deep and narrow (= Kedron or
valley of Jehoshaphat) 26°; deep
and dry (= valley of Hinnom),
264-6,
See also ‘ Abyss’, ‘Chasm’, ‘ Valley’.
Remiel, 20°.
Repent, 50? 55%.
Repentance unto hope, 40°.
‘no place.of repentance’,
631-11,
Resurrection, cx, 57 2218 51! 615 9088
9110 1005.
to earthly Messianic kingdom of
eternal duration, of soul (spirit)
and body, 6-36, 83-90.
Contrast
6511, and
326 The Book
Resurrection :
tospiritual kingdom, in which theright-
eous have a spiritual body, 37-71.
resurrection of spirit only, 91-104.
Cf. 91" 1005,
Retribution, national and individual,
cvii-cviii,
Reveal, everything revealed by Enoch,
821; to Enoch, 525; to righteous
and elect, 611%,
evil deeds revealed in the heavens, 98°.
mysteries not allrevealed to Watchers,
168,
name of Son of Man revealed, 692°,
righteous judgement, 9114,
secrets (by angels), 9° 107 642,
treasures of that which is hidden (by
Son of Man), 46°.
Riches, 467 948 964 971° 1008.
1035, See ‘ Wealth’,
Righteous, 18 (n.) δδ 1017, 21 254 383, 4, 5
394 434 456 471, 3, 4 481, 1, 9 502 537
567 688, 5 602 6138 623 824 9110 948, 11
95% 7 961, 8 971,3,5 9819-14 998
100» 7 10 1024; 10 1031 1041; 6, 12, 18,
Righteous and Elect One, 53°, See
* Messiah’,
righteous and elect, 38% 3 396 7 581, 2
6118 6212, 18, 15; righteous and holy,
254; righteous, holy, and elect, 481,
Righteousness, acquire houses through
their, 9113,
earth tilled in, 1018,
Enoch lifted up hands in, 841.
of the Elect One, 537 614 623,
flowed like water, 39°.
of God, 418 63% 9910 1018,
is the judgement of God, 10813,
issue not in, 1049,
love and walk in, 941.
man. who dies in, 814.
never forsaketh the Son of Man, 71°,
prevails in Elect One’s days, 39°.
seek and choose, 94+.
Son of Man born unto, 7114,
Son of Man who hath, 46°;...
_ whom dwelleth r., 463.
those who have died in, 103%.
who have fallen asleep in, 498,
those who practise, 819,
walk in, 914,
Cf. 988
with
of Enoch
Righteousness :
week of, 9113,
weeks without number in, 9117,
ye that have died in, 1023.
See also ‘Children’, ‘Elect One’,
‘Flesh’, ‘Fountain’, ‘Garden’,
‘Lord’, ‘ Path’, ‘ Plant’, “ Scribe’,
‘ Secret’, ‘ Spirit’, ‘ Way’,* Word’,
© Work’.
Rivers, seven, 775-7.
+Rumaelt, 692,
Rumjal, 693,
SS ee ee a ΣῊ ΎΜΝΥΉ Ε
Sacrifice, civ.
Sadducees, 355 945 958 9815 19314,15,
support O. T. view of Sheol, 1024—
104°,
= ‘children of earth’, 1006,
Salvation by works and yet by grace,
ον, evi.
Samaritans, 907? (7.),
Samjaza, 69°, See also ‘Semjaza’. ,
Samsapeel, 67. See also ‘Shamsiel’ —
and ‘ Simapesiel ’, ,
Samuel, 894!) 44 (m.),
Saraqael, 20°.
Sariel, 67 88,
Satan, 546.
Satans, 65°.
accuse as in QO. T., 407.
tempt, 694 524.
punish, 53° 56! 6211 631,
Satarel, 67.
Saul, 894 (n.).
Save, 487 50° 512 6218 638 9910 106"; ire
Scribe. See ‘Enoch’, |
Sea, the Great = the Mediterranean,
775, 7 8,
Secrets, 41% 651! 681, 2713,
(evil), 69%.
Secret(s) of angels, 65% 11,
clouds, 41°. ὃ ΗΝ
depths, 615.
eternal... in heaven, 95, Cf. 107 16%.
God, 688. -
the heavens, 411.
ends of heaven, 714.
the holy, 1061%. See‘ Mysteries ’.
lightning, 59%. See ‘Thunder’.
_ the righteous, 38°.
righteousness, 49? 58° 718,
Cf. 402 462,
Index IT. Names and Subjects
Secret(s) :
sin, 837.
thunder and lightning, 415 591% 8.
winds, 418,
wisdom, 515 698,
Seleucidae, 90? (η.).
f Semiazaz, 67.
᾿ Semjaza, 6° δ8 97 1011,
| Seneser, 189.
Seraphim. See ‘ Angels’.
Serpents, the, 207.
| Seth, 371; = ‘a great white bull’, 85°.
Seven, 186 (n.) 24? 32! 611! (n.) 7257
774 5 8 (n.) 784 9116 9310,
_ Shamsiel, 8°.
Ι Sheep, blinded, 907°
. Sheep, white (= Jacob), 8912,
| Lord of. See ‘God, titles of’.
| Sheol, 22 (n.) 51 56% 631° (n.) 9912 (n.)
1024 (m.)-104° (n.), ox.
| 0.7. conception of, the goal of all,
ἢ and involving social not moral
distinctions, 6810 (n.) 1024.
F
See also 67 692.
a
the intermediate state of the righteous
Ε and the wicked involving moral
Ε distinctions, 22 511 6810 (m.) 1025.
FOF. 1008,
three hollow places in, 22.
the intermediate state of the wicked,
637° (n.).
the final abode of the wicked = hell,
631° (m.) 9911 (m.) 1037 (n.). See
also ‘Gehenna’.
9018, 17, 25,
Sign, 55%.
(of Zodiac), 721% 1°.
of the days, 821% 19,
Signs (of Zodiac), 48° 75°.
Siloah, 267.
_ Simapesiel, 693,
Sin, due to the fall of the angels, and
the knowledge they imparted to
mankind, civ-cvi, 7° 91» ὃ, 8 108 (n )
168, Cf. 6914.
due to demons, 15% 3» 1! 161,
due to Satans, 407.
due to man, 98%.
of Adam, 32°,
of Eve attributed to a Satan, Gadreel,
69°.
;
Shepherds, the seventy, $9°° (n.)-90? |
327
Sin:
man of himself has created, 984%, evi.
Sinai, 14 8939, 83, 88 (m,),
Sins, penalty of a great sin, 65.
revealed to them (women) all kinds
‘of sin, 98,
to him (Azazel) ascribe all sin, 10°.
cleanse earth from all oppression, all
unrighteousness, sin, godlessness,
1029,
earth cleansed from all defilement,
sin, punishment, torment, 1033,
no forgiveness of, 125.
works of godlessness, unrighteousness,
and sin shown to men, 183,
for what sin are they bound, 214.
the time entailed by their sins, 215,
Cf. 1816, »
sinners judged for their sins, 581,
kings and mighty confess their sins,
631.
all our sins are reckoned up in
righteousness, 63°.
angels seduced the children of men
into committing, 642.
sin, unrighteousness,
violence increase, 917.
sin shall perish in darkness . . . no
more seen from that day, 92°.
sin no more mentioned for ever, 9117,
build houses with sin, 947,
healing far from you because of your
sins, 954.
has not been sent upon the earth...
man of himself hath created it...
under a great curse shall they fall
who commit it, 984.
every sin is every day recorded in
heaven, 987.
place the sin of the sinners for a me-
morial before the Most High, 99°.
sin is prepared for a day of unceasing
bloodshed, 99°.
the bricks and stones of sin, 9918,
the holy and righteous shall remember
your sins, 9916,
those who brought down sin, 1004.
an end ofall wickedness and sin, 1005.
the overthrow of their sins, 100°.
inquire of sun and moon in reference
_ to sins, 1001),
blasphemy,
328 The Book
Sins :
mist, dew, and rain mindful of sins,
1004,
wealth of sins, 103°.
ous gains’, 631°,
sins not searched out or written
down ... they shall write down
your sins every day, 1047.
light and darkness, day and night,
see all your sins, 1048,
lying and godlessness issue in great
sin, 104°.
commit sin (with the women), 10614,
all the sin consummated, 10618.
till sin passes away from the earth,
1073.
till sin has passed away, 108°.
See also ‘Apostasy’, ‘ Blasphemy ’,
‘Deceit’, ‘ Godlessness ’, ‘ Oppres-
sion’, ‘ Transgression’, ‘ Unclean-
_ness’, ‘ Unrighteousness’, ‘ Vio-
lence’, ‘ Wickedness ’.
Sinners, 5° 2210, 18 3gi-3 412 452, 5,6 502
53% 7 622, 18 6927,
caused to pass away, 6927,
destroyed by the sword, 91",
judged for their sins, 381,
judgement impending for, 45°.
shall not set foot on new earth, 455.
tempt men to evilly-entreat wisdom,
945,
Sirens, 19%,
Slay, 605 62? 9812 9915,
spirits not slain, 2218,
slain in Sheol, 9911,
spirits slain, 108°.
Sleep not, those who. See ‘ Watchers’.
Solar Year, 74.
Son of Man, 46? (η.) 48? (η.). See
Ixiii-lxvi, also Appendix II, pp.
306-309.
meaning of title, p. 307.
all judgement committed to, 6927.
pre-existence of the, 48? (n.).
universal dominion of, 62°,
to sit on God’s throne, 515.
Son of man = Enoch, 601°.
See also ‘ Messiah ’.
Son, My (God’s), 105%.
of serpent, 6912,
Cf. ‘ unrighte-
Sons, of God, 6945, See ‘ Angels’,
of Enoch
Sons, of the God of heaven, 106°.
holy, of God, 711,
of heaven, 188,
of Watchers, 1013 148,
See ‘ Children’,
Soul, Who could see a, 9312,
Souls, of dead, 225,
of those who have died, 910,
of flesh, 164. _
of men, 9°.
of righteous, 1024,
See ‘ Spirit’.
Soul and spirit, cv.
Spectacle, 219 275 6212, Of. 48°.
Spirit, 185 151 226, 7, 9-18 898,12 604, 14,
15, 17 678, 9 682 742 741,511 922 911
9312 983, 7,10 49911 1038, 9 10617
1088. 7.
(evil), 15! 161 208 6913,
evil, 15% °. See ‘Demons’,
of Abel, 227.
angels, 19!,
dead, 225: 9%,
dew, 60° 75°.
earth, 157°.
faith, 6111,
giants, 151) 12 16}.
good, 108".
goodness, 611!,
hail, 601".
heaven, 151°.
hoar-frost, 6017), '
insight, 498, ᾿ ;
judgement, 61".
life, 617.
light, 612,
lightning and thunder, 6014, 15,
Lord, 6719, ae
man, 987.
men, 20° 225 418,
mercy, 611,
mist, 6019,
patience, 6111,
peace, 6111.
power, 7111,
rain, 6071,
reprobate, 1015,
righteous, 22° 418,
righteousness, 62%,
sea, €016,
sinners, 2213 108°.
Cf. 10211,
Fs ee a ee Υ ΣΡ eee ee
Index II. Names and Subjects
Spirit :
of snow, 6017,
souls of dead, 225.
those who died in righteousness,
49° 103% 4.
thunder. See ‘ Lightning ’.
understanding and might, 49°.
water, 6922,
winds and zephyrs, 69%,
wisdom, 493 6111,
Lord of Spirits. See ‘God’.
punishment of, 67°.
slain, See ‘Slay’.
See ‘Soul’.
Spirits over natural phenomena, 60!”
(m.)e
_ Spring, bright, of water, 22°.
| Stars, conscious existence of, 415 (n.).
punished (the seven), 1815-1 211-®,
shooting, 44 (n.).
symbolize angels, 86'»°; men, 434
467.
- Styx, 17° (n.).
Sun, 41 415 6 8 488 588 6920 722-734
75% 6 781,4,10 795 801 824; 8,15, 18
8311 100% 10,
names of, 781.
_ Sword, period of, 38° 9812 994; 6,
given to the sheep, 9019 9112.
used figuratively, 6212 6911,
Synagogues. See ‘Congregation’.
Syncellus, xiv, xcii, 6?(n.), p. 305.
Syrians = ravens in 908, 9, 12,
Taba‘et, 6912.
Tablets, heavenly, 81} 2 93? 103? 1061,
Cf. 475 (n.).
-+Tam’ainit, 8215,
Tamiel, 67.
Tartarus, 207,
Tatian, Ixxxii.
Temple. See ‘ Holy Place’, ‘Tower’.
Ten thousand, 14%? 401.
Tertullian, Ixxxiv, 81 15°, 9. 191 996, 7
(notes).
Testaments of the Twelve Patriarchs,
influence of 1 Enoch on, lxxv-
lxxvi.
Testimony, 6712 89%, τὸ 964 974 998, Cf.
8955 1034,
᾿ Thomas, Acts of, xiii.
ay it “3S ers. Tek... ieee
329
Throne, of God, 258,
of glory, the Elect One sits on, 45°
554 623 5,
Thrones, of the elect, 10812.
Thunder. See ‘ Lightning’, 59°.
Tigers = Assyrians, 895 (n.\.
Tigris, 77° (n.),
Times. See ‘ Hours’.
Tomas, 783.
Tongue, 14%, ;
Tower = Temple, 89°° (n.) 54) 56, 67, τὸ
Transgression, 2218 910,7 1071, See
‘Sin’,
Transgressors, 2215,
Translation. See ‘ Enoch’,
Treasuries, of the stars, 171,
of the winds, 181,
Trees, desirable, 1019,
fourteen evergreen, 3.
fragrant, 24°29? 30° 321.
with branches abiding and blooming,
261.
Tree of life, 244 254-8,
of wisdom, 325-6 (n.).
dismembered = Israel, 26),
Tumael, 697.
+Turaelt, 693,
Turel, 67 692,
+Turel}, 697.
Uncleanness, 10!1)29 917, Cf, 10617,
See ‘Sin’.
Ungodly, ungodliness, 1°.
Unrepentant, 504.
Unrighteous, 622» 13 96? 1031),
‘Sinners’, ‘ Wicked’,
Unrighteous gains, 6810, See ‘ Wealth’.
Unrighteousness, taught τι. on earth, 9°.
cleanse earth from all u., 102°
ἃ. went forth, whom she sought not
she found, 42°.
their deeds manifest u., 467.
this world of u., 487.
shall disappear as a shadow, 49°.
shall not maintain itself, 504.
u. in becoming subject to Satan, 54°,
because of their u. their judgement
has been determined upon, 659,
angels who have shown u., 674.
no book οὔ, written, 814.
all u. come to an end, 915,
See
330
Unrighteousness ;
u. shall again be consummated...
οὖν deeds of ἃ. prevail, 915,
sin, u.y blasphemy, violence increase,
917.
roots of u,, 918,
roots of u.... eut off, 9111,
walk in paths of u., 9119,
ἃ. shall grow up, 934,
paths of u., 944,
those who build ἃ. and oppression, 94°,
commit blasphemy and u., 94°.
work u., deceit, blasphemy, 967.
the day of u., 971,
words of your u.... readout, 97°.
work u. and help oppression, 9915.
τ. consummated on the earth, 10618,
still more ἃ. consummated, 106}%.
See ‘Sin’.
Uprightness, 58% 671 84° 921) 4 91% 4 935
9114 10412 18 1052,
children of, 105?.
paths of, 105%, Cf. 1083,
plant of, 982,
See ‘ Righteousness’.
Uriel, 91 10! 191 20? (over Tartarus)
91, 9 272 334 72) 742 758) 4 7810 7
801 827,
Valley, accursed (=Gehenna), 273,
burning, among metal mountains, 674.
Cf. 677. See 547-55 (m.).
deep, with burning fire, 541»,
deep, with open mouths, 531.
full of water, 801,
Valleys, cinnamon, 30°.
of the earth, 1012,
See ‘Abyss’, ‘Chasm’, ‘ Deep’,
‘ Depth’, ‘Gehenna’, ‘ Ravine’.
Violence, 65% 915 919 8 11, 18, 19 943 19210
104°, See ‘Oppression ’, ‘Sin’.
Vision, of the Holy One, 13,
of chastisement, 13°.
of cherubim, 1418,
of wisdom, 371.
heavenly, 937.
Visions, 13° 144, 8 14 193 371 881, 2, 8, 1
852, 8 872 888 801, 70 903, 8, 40, 42 932
10638,
Vultures = Graeco-Egyptians, 902. Cf.
901, 18 (n,),
The Book of Enoch
Watchers = archangels, 12% 3, Of, 201
(‘who watch’), also 391% 18 402
6112 717 (‘ who sleep not’). ὶ
= fallen angels, 15 10% 16 194 13
141, § 152 161, 2 9115,
Water, 1812 282, 8 395 526 607, 21 61:9.
661 675, 6 8, 11,18 6011 764 898,
of the deep, 177.
of judgement, 6718,
above the heavens, 54% 8.
beneath the earth, 54° 661.
earth upon, 6917,
See also 102 262 30! 587 89% 7 23, 24
968,
See ‘ Fountain’, ‘ Spring’.
Waters, living, 174. Cf. 22°.
Way, 61°; of righteousness, 824. See
‘Paths’.
Ways, the Two, 914 (n.) 19 (m.).
Wealth, of sins, 1035, See ‘Unrighteous’.
Week, 93 9112-17,
Weighing, 411 43? 6012 618,
West, 674 708.
White, symbolizes righteousness, 835(n.).
Wicked, 1! 104° 1081, See ‘Un-
righteous ’,
Wickedness, 984 952 98! 10058, See
‘Sin’.
Windows, 725: 7 757 834 1012,
Winds, 181-5 34-36 414 6022 76.
the twelve, 76!; portals of, 764. See
‘ Chambers’, ‘ Treasuries’.
Wisdom, 5° 323.6 371, 2,5,4 421,3 481
491 515 617, 11 632 698 823, 8 848 9110
938 945 988 9910 1018 10412 1051,
Wisdom, assessor of God, 84°.
allegory concerning, 423» 2,
beginning of, 373.
bestowed on the elect, 58 9119, Cf. 374.
claimed for Enochic revelations, 374
822 921 9810,
Lord of, 683,
fountains of, 481,
poured out as water before the
Messiah, 491 515.
secrets of, 698,
sinners evilly-entreat, 94,
spirit of, 61.
tree of, 328,
- vision of, 374.
words of, 372 9919
Index II.
oman, 62 984,
Women, 6! 71 9% 9 1011 124 15% 4, 12
168 191,3 10614,
Word, 141 8) 34, 592 619 628 688 6979
1021 104° 1° 10618,
Words, ὅς 131° 272 372 61° 9814 992; 10,
_ of the holy angels, 932.
of the Holy One, 37? 104°.
of righteousness, 1810 141 10419,
Works, 11! 882 618 818,
᾿ of righteousness and truth, 101°,
Salvation by. See ‘Salvation’.
World, 75%: 8,3,
creation of, 48° 6916,
days of, 112.
elect of, 931.
_ generations of, 15° 82! 1034 8 104°,
God of. See ‘God’.
good things in, 108°.
led astray, 6927,
life in, 108°,
- Lord of. See ‘ God’,
quarters of, 771.
_._.works-of, 81°.
whole, 842 9114, ~
years of, 72}.
ee
͵
Names and Subjects
331
World:
of luminaries, 204,
to come, 7115.
of unrighteousness, 487.
world-stations, 7417 75%.
See ‘ Age’, ‘ Earth’.
Wrath (of God), 55° 6212 844 9018 91% 9;
anger, 5° 101%. Cf. 1816 9916,
Write down (sins), 897° 988 1047.
for destruction, 9114.
Cf. ‘record’, 8992, 6,
See ‘Name’,
Year, 741° 828,
four parts οὗ, 824) 6 11, 18,
Years, 500, 1019,
of destruction, 55,
joy, 5°.
life, 55,
of world, 72].
reckoning of, 82°,
Zaqiel, 67.
Zelebs’el, 8227.
Zerubbabel, 907? (,.).
Zion, 26? (.).
Zodiac. See ‘Signs’.
Zosimus of Panopolis, lxxxvii.
Zotiel (the angel), 32%.
‘OXFORD: HORACE HART, 1
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